Daf Ditty Rosh Hashanah 32: Mussaf, Shira vs Hillula

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MISHNA: The order of the blessings of the additional prayer on Rosh HaShana is as follows:
One recites the blessing of the Patriarchs, the blessing of God’s Mighty Deeds, and the blessing
of the Sanctification of God’s Name, all of which are recited all year long. And one includes the
blessing of Kingship, containing many biblical verses on that theme, with them, i.e., in the
blessing of the Sanctification of God’s Name, and he does not sound the shofar after it.

Next, one adds a special blessing for the Sanctification of the Day and sounds the shofar after
it; followed by the blessing of Remembrances, which contains many biblical verses addressing
that theme, and sounds the shofar after it; and recites the blessing of Shofarot, which includes
verses that mention the shofar, and sounds the shofar after it. And he then returns to the regular
Amida prayer and recites the blessing of God’s Service and the blessing of Thanksgiving and
the Priestly Blessing. This is the statement of Rabbi Yoḥanan ben Nuri.

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Rabbi Akiva said to him: If one does not sound the shofar for the blessing of Kingship, why
does he mention it?

Rather, the order of the blessings is as follows: One recites the blessing of the Patriarchs and
that of God’s Mighty Deeds and that of the Sanctification of God’s Name. He subsequently
includes the blessing of Kingship in the blessing of the Sanctification of the Day and sounds
the shofar.

Next he recites the blessing of Remembrances, and sounds the shofar after it, and the blessing
of Shofarot and sounds the shofar after it.

He then recites the blessing of God’s Service and the blessing of Thanksgiving and the Priestly
Blessing.

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GEMARA: The mishna taught that Rabbi Akiva said to him: If one does not sound the shofar
for the blessing of Kingship, why does he mention it? The Gemara expresses surprise at this
question: Why does he mention it?

The Merciful One states that one should mention it. It is a mitzva to recite the blessing of
Kingship, regardless of the sounding of the shofar. Rather, this is what Rabbi Akiva meant: Why
does one mention ten verses of Kingship, as in the other blessings? Let him recite nine verses or
fewer. Since the blessing is different in that it is not followed by shofar blasts, let it also be
different with regard to the number of verses it includes.

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§ The Sages taught in a baraita: From where is it derived that one recites the blessing of the
Patriarchs? As it is stated:

,‫ ְבֵּני ֵאִלים; ָהבוּ ַליהָוה‬,‫ָהבוּ ַליהָוה‬ :‫ ְלָד ִוד‬,‫א ִמְזמוֹר‬ 1 A Psalm of David. Ascribe unto the
.‫ָכּבוֹד ָוֹעז‬ LORD, O ye sons of might, ascribe unto the
LORD glory and strength.

Psalm 29:1

“Ascribe to the Lord, O you sons of the mighty” which is interpreted to mean that one should
mention before God the greatness of the mighty, i.e., the righteous Patriarchs.

And from where is it derived that one recites the blessing of God’s Mighty Deeds? As it is
stated: “Ascribe to the Lord glory and strength” (Psalms 29:1). And from where is it derived
that one recites the blessing of the Sanctification of God’s Name? As it is stated:

‫ ְכּבוֹד ְשׁמוֹ; ִהְשַׁתֲּחווּ‬,‫ב ָהבוּ ַליהָוה‬ 2 Ascribe unto the LORD the glory due unto His name;
.‫ֹקֶדשׁ‬-‫ ְבַּה ְד ַרת‬,‫ַליהָוה‬ worship the LORD in the beauty of holiness.
Psalm 29:2

“Ascribe to the Lord the glory due to His name; worship the Lord in the beauty of sanctity”

And from where is it derived that on Rosh HaShana one recites the blessings of Kingship,
Remembrances, and Shofarot? Rabbi Eliezer says: As it is written:

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 ,‫ִיְשׂ ָרֵאל‬ ‫ְבֵּני‬-‫ֶאל‬ ‫כד ַדֵּבּר‬ 24 Speak unto the children of Israel, saying: In the
,‫ ַבֹּחֶדשׁ ַהְשִּׁביִﬠי ְבֶּאָחד ַלֹחֶדשׁ‬:‫ֵלאֹמר‬ seventh month, in the first day of the month, shall be a
,‫ִזְכרוֹן ְתּרוָּﬠה‬--‫ִיְהֶיה ָלֶכם ַשָׁבּתוֹן‬ solemn rest unto you, a memorial proclaimed with the
.‫ֹקֶדשׁ‬-‫ִמְק ָרא‬ blast of horns, a holy convocation.
Lev 23:24

“In the seventh month, on the first day of the month, you shall have a solemn rest, a memorial
of blasts, a sacred convocation” This verse is interpreted as follows: “A solemn rest,” this is
referring to the blessing of the Sanctification of the Day; “a memorial,” this is Remembrances;
“blasts,” this is Shofarot; “a sacred convocation” this means sanctify it by abstaining from
performing prohibited labor.

Rabbi Akiva said to Rabbi Eliezer: For what reason isn’t it stated instead that the phrase
“solemn rest” teaches that one must rest by abstaining from prohibited labor, as this is the term
with which the verse opened first. It stands to reason that the verse would begin with the main
issue, i.e., that this day is a Festival on which performing labor is prohibited. Rather, the verse
should be explained as follows: “A solemn rest,” sanctify it by abstaining from performing
prohibited labor; “a memorial,” this is Remembrances; “blasts,” this is Shofarot; “a sacred
convocation,” this is the Sanctification of the Day.

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From where is it derived that that one recites the blessing of Kingship? It is taught in a baraita
that Rabbi Yehuda HaNasi says: One verse states:

-‫ ל ֹא‬,‫ְקִציר ַא ְרְצֶכם‬-‫כב וְּבֻקְצ ְרֶכם ֶאת‬ 22 And when ye reap the harvest of your land, thou shalt
,m‫ ְוֶלֶקט ְקִצי ְר‬,m‫ ְבֻּקְצֶר‬m‫ְתַכֶלּה ְפַּאת ָשְׂד‬ not wholly reap the corner of thy field, neither shalt thou
‫ ֲא ִני‬,‫ל ֹא ְתַלֵקּט; ֶלָﬠ ִני ְוַלֵגּר ַתֲּﬠ ֹזב ֹאָתם‬ gather the gleaning of thy harvest; thou shalt leave them for
{‫ }פ‬.‫ֵהיֶכם‬z‫ְיהָוה ֱא‬ the poor, and for the stranger: I am the LORD your
God. {P}
Lev 23:24

“I am the Lord your God” which is referring to God’s Kingship over the world; and two verses
later it states: “In the seventh month” (Leviticus 23:24). This teaches that God’s Kingship must
be mentioned on Rosh HaShana.

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Rabbi Yosei bar Yehuda says: This is not necessary, as the verse states:

,‫ִשְׂמַחְתֶכם וְּבמוֲֹﬠֵדיֶכם‬ ‫י וְּביוֹם‬ 10 Also in the day of your gladness, and in your
‫וְּתַקְﬠֶתּם ַבֲּחֹצְצֹרת‬--‫וְּב ָראֵשׁי ָחְדֵשׁיֶכם‬ appointed seasons, and in your new moons, ye shall blow
‫ ְוַﬠל ִזְבֵחי ַשְׁלֵמיֶכם; ְוָהיוּ‬,‫ַﬠל ֹע‚ֵתיֶכם‬ with the trumpets over your burnt-offerings, and over
‫ ֲא ִני ְיהָוה‬,‫ָלֶכם ְלִזָכּרוֹן ִלְפֵני ֱא‚ֵהיֶכם‬ the sacrifices of your peace-offerings; and they shall be
{‫ }פ‬.‫ֱא‚ֵהיֶכם‬ to you for a memorial before your God: I am the LORD
your God.' {P}
Num 10:10

“Also in the day of your gladness, and in your appointed seasons, and in your New Moons, you
shall blow with the trumpets over your burnt-offerings, and over the sacrifices of your peace-
offerings; that they may be to you for a remembrance before your God: I am the Lord your God”

As there is no need for the verse to state: “I am the Lord your God,” and therefore what is the
meaning when the verse states: “I am the Lord your God”? This is a paradigm that in all
places where verses of Remembrances are stated, verses of Kingship should be recited with
them.

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Now, regarding the three ‫ תקיעות‬,according to both ‫ נורי בן יוחנן רבי עקיבא ורבי‬they are blown with
the three middle Brachos, nos. 4, 5, 6. However, according to ‫ נורי בן יוחנן רבי‬,it is not with ‫מלכיות‬
,as they are said in the third Brachah of ‫ השם קדושת‬,known as ‫אתה‬. ‫קדוש‬

Summary

Introduction1

The Amidah prayer said at Mussaf on Rosh Hashanah is the longest and most unique Amidah of
the year. It contains the three blessings which begin every Amidah “patriarchs”, which concludes
‘magen Avraham’; “powers”, which concludes ‘mehayeh hametim’; and “the sanctification of the
day”, which concludes ‘hael hakadosh’, or ‘hamelekh hakadosh’ between Rosh Hashanah and
Yom Kippur. The Amidah ends with the same three prayers with which it always ends, “blessing
of the Temple service (begins with R’tzeh) and “thanksgiving” (begins with modim) and the
blessing of the priests (sim shalom it is called the blessing of the priests because it begins with the
priestly blessing). There are three middle blessings, but the rabbis in our mishnah disagree about

1https://www.sefaria.org/Rosh_Hashanah.32a.2?lang=bi&p2=Mishnah_Rosh_Hashanah.4.5&lang2=bi&w2=English%20Explan
ation%20of%20Mishnah&lang3=en

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what these are. There are actually four topics which are mentioned in these three blessings. The
first is the sanctification of the day, a blessing said on every festival. The other three are unique to
Rosh Hashanah. They are “kingship (Malkhuyot)”, “Remembrance (Zikhronot)” and “Shofarot.”
Each of the sections contains the recitation of relevant biblical verses, along with a liturgical
composition and a concluding blessing. In our mishnah the rabbis argue about the composition of
these three middle blessings. We should emphasize that they agree concerning the content, and
they agree that there are three and not four blessings. They also all agree that we blow the shofar
three times during the Amidah. They also agree that “kingship” is not a separate blessing. In the
points of agreement are far greater than the points of disagreement. They disagree only concerning
which blessing “kingship” is combined with, and when precisely we blow the shofar. You might
want to look at a Rosh Hashanah Mahzor while studying this mishnah.

The order of blessings [in the Musaf Amidah of Rosh Hashanah]:

He says “patriarchs”, “powers” and the “sanctification of the name” and includes the
kingship verses with them and does not blow [the shofar]. The sanctification of the day and
blows [the shofar], the remembrance-verses and blows [the shofar], and the shofar-verses
and blows [the shofar]. Then he says the blessing of the Temple service and “thanksgiving”
and the blessing of the priests, the words of Rabbi Yohanan ben Nuri.

According to Rabbi Yohanan ben Nuri the special kingship verses are combined with the
“sanctification of the day” blessing but the shofar is not blown during this blessing. He then recites
the sanctification of the day blessing (kedushat hayom) and finally the other two special Rosh
Hashanah blessings remembrance and shofarot. He blows the shofar during all three of these
blessings. He then completes the Amidah in the normal fashion.

Rabbi Akiva said to him: if he does not blow the shofar for the kingship-verses, why should
he say them?

The kingship-verses are one of the three sections of the Amidah that are unique to Rosh Hashanah.
According to Rabbi Akiva, it wouldn’t make sense to recite these verses without blowing the
shofar.

Rather he says: “patriarchs”, “powers” and the “sanctification of the name” and includes
the kingship verse with the sanctification of the day and blows the shofar, then he says the
remembrance-verses and blows, and the shofar-verses and blows. Then he says the Temple
service and “thanksgiving” and the blessing of the priest.

Therefore, Rabbi Akiva suggests a different order. First he should recite the normal three blessings
which begin each Amidah, without any deviation. Then he includes “kingship” with the
sanctification of the day blessing and blows the shofar as well. Then he recites the other special
Rosh Hashanah blessings remembrance and shofarot. He then completes the Amidah in the normal
fashion. Our Rosh Hashanah Mussaf Amidah today follows that of Rabbi Akiva.

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We are discussing the additional prayers on Rosh Hashana.2 In a new Mishna, the rabbis list an
order of prayers. Rabbi Akiva shares a version that is slightly different. The Gemara shares verses
as proof texts for the inclusion and order of each prayer. The order listed is:

• Patriarchs
• Mighty Deeds and the Sanctification of G-d's name
• blessing of the Kingship included in Sanctification of the Day
• blowing the shofar
• blessing of Remembrances
• blowing the shofar
• blessing of Shofarot
• blowing the shofar
• blessing of G-d's service
• blessing of Thanksgiving and the Priestly Blessing
We learn that Rabbi Akiva's practices were followed in Judea and the surrounding areas. In the
north, in the Galilee, the people followed the interpretations of Yochanan bar Nuri. We continue
this tradition today: we are obliged to follow the customary practices of the town in which we
live. If we move to a new place, we are allowed to maintain our former practices, but we must
practice them privately for reasons of social adhesion.

We learn in a new Mishna that we are supposed to say ten utterances of the Kingship, ten utterances
of the Remembrances, and ten utterances of the Shofarot. However, saying only three of each is
acceptable. And what are these utterances? The Gemara explains that the first come from King
David in the Book of Psalms, "Praise Him with...". The second come from the Ten
Commandments at Sinai: "And He said...". The last may have come from the phrases in Genesis:
"And He said"; however, this is disputed.

Rabbi Yochanan ben Nuri clarifies that we must say at least three of each for they correspond to
the Torah, the Prophets, and the Writings. Alternately they correspond with the Priests, the
Levites, and the Israelites.

Our next Mishna teaches that we do not mention verses of Kingship, Remembrance or Shofar that
mention punishment. In addition, we might be told to begin with Torah and conclude with
Prophets; Rabbi Yosei tells us to conclude with averse from the Prophets.

The Gemara discusses general interpretations of these instructions as well as practical questions
and applications. Some of the broader rules include:

2 http://dafyomibeginner.blogspot.com/2014/06/

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 • it is permitted to include verses that describe the punishment of Gentiles
• we must choose verses that focus on G-d's remembrance of the collective and not
individuals
• verses that speak of revisiting are similar enough to remembrances to include them
• We must be careful to look to our Sages to determine how many times each verse
mentions Kingship
• Verses chosen as Shofarot should be directly related to sounding the shofar
The Shema is one of several verses used as an example of conflict between rabbis. Some believe
that it is a statement of Kingship while others disagree. The rabbis debate each verse as they
attempt to establish into which 'category' of utterance it might fit.

A new Mishna teaches us about leadership of the Rosh Hashana service. The prayer leader, or one
"who is passing before the ark", that is the second prayer leader who sounds the shofar. When the
Hallel is recited, the first prayer leader [for the morning prayers] recites the Hallel.

The Gemara questions why the second prayer leader sounds the shofar in the afternoon. Is it
because everyone has arrived by that time?

Needless to say, this continues to be a conversation in congregations worldwide.

The Gemara goes on to note that persecution may have been a factor as well. The guards might
have left by the time the shofar was sounded in the afternoon. The Hallel may have been recited
early for similar reasons. In addition, rabbis suggest that the Hallel was said in the morning to
reflect the mood of the people; we had not begun to feel the true weight of G-d's judgement so
early in the day.

Our notes detail the customs of sounding the shofar, including the tradition of a scholar blowing
the shofar, the prayer leader only calling out the blasts, and permission to recite Hallel on Rosh
Hashana and Yom Kippur though it is not required as part of these services.

Our final Mishna in today's very long daf notes that one may not pass the Shabbat limit for a Rosh
Hashana shofar. One may not uncover a buried shofar. One may not climb a tree, ride an animal,
or swim to find a shofar. One may not cut the shofar to prepare it. One may put water or wine
into the shofar to clear its sound - it may be placed, as this is not a prohibited labour. Children
should be instructed and encouraged to sound the shofar on Rosh Hashana. If one sounds the
shofar without intention of fulfilling the mitzvah - and if one hears these blasts - neither has fulfiled
his/her obligation.

The Gemara asks why these laws are necessary: shouldn't the negative actions (like swimming or
climbing, which could lead to transgressing Shabbat prohibitions) be outweighed by the positive
mitzvah of the shofar? Rabbis argue that these negative actions are treated as if they are not
rabbinical but Torah law, and thus the shofar sounding does not outweigh their importance.

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Rav Avrohom Adler writes:3

MUSSAF SHEMONEH ESREI

The Mishna states that the order of the brachos recited in the Mussaf Shemoneh Esrei are Avos,
Gevuros Geshamim and Kedushas Hashem. Included in the brachah of Kedusha is Malchiyos but
we do not blow the shofar then. The brachah of Kedushas Hayom is recited next and there we do
blow. Zichronos and Shofaros are also said, and we blow together with each one of them. He then
concludes Shemoneh Esrei with the last three brachos.

This is the opinion of Rabbi Yochanan ben Nuri. Rabbi Akiva challenges Rabbi Yochanan: if the
shofar is not blown by Malchiyos, why is it recited? Rabbi Akiva disagrees and maintains that the
order is as follows: Avos, Gevuros Geshamim and Kedushas Hashem are recited and then
Malchiyos is combined with the brachah of Kedushas Hayom, and shofar is blown then. Zichronos
and Shofaros are also said, and we blow together with each one of them. He then concludes
Shemoneh Esrei with the last three brachos.

The Gemora explains Rabbi Akiva’s question to mean that there should be nine verses mentioned
in the brachah of Malchiyos instead of the ten verses that are recited with Zichroniyos and
Shofaros. His reasoning is that since shofar is not blown by Malchiyos like by the other brachos,
the number of verses should be different as well. The Gemora cites Scriptural sources for all the
brachos recited in the Mussaf Shemoneh Esrei.

TEN VERSES IN THE BRACHOS

The Mishna teaches that each of the three additional brachosis made up of ten verses taken from
Tanach. The verses serve to illustrate the three concepts of Kingship, Remembrance and Shofar.
Rabbi Yochanan ben Nuri maintains that if one only recited three verses in each, he has still
fulfilled his obligation. The Gemora cites several sources to explain the need for assembling verses
to demonstrate Hashem's monarchy: Rebbi finds the source in Tehillim 150, which uses the term
hallel ten times in praising Hashem. Rabbi Yosef pointsto the Ten Commandments as the source.
Rabbi Yochanan says that they commemorate the ten statements through which Hashem created
the world, as recorded in Bereishis. The Gemora explains Rabbi Yochanan ben Nuri’s opinion to
mean that one recited one verse from the Torah, one from the Prophets and one from the Writings,
so that they are three verses in total.

ELABORATION ON THE VERSES

The Mishna states that we do not mention any verse that deals with punishment in these additional
brachos. The Mishna rules that one should begin with the verses from the Torah, (continue with
verses from the Writings) and conclude with the verses from the Prophets. Rabbi Yosi maintains
that if one concluded with the verses from the Torah, he has fulfilled his obligation. The Gemora
cites several examples of verses that deal with punishment and therefore they should not be
included in the verses which are inserted into the Shemoneh Esrei. The Gemora adds another rule

3 http://dafnotes.com/wp-content/uploads/2015/10/Rosh_Hashanah_32.pdf

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that a verse that deals with a Remembrance of an individual should not be included in the verses
inserted into the Shemoneh Esrei. The Gemora cites several disputes between Rabbi Yosi and
Rabbi Yehudah regarding the specific verses included in the brachos. The Gemora modifies the
dispute between the Tanna Kamma and Rabbi Yosi. The Tanna Kamma maintains that one should
begin with verses from the Torah and conclude with verses from the Prophets. Rabbi Yosi holds
that it is preferable to conclude with a verse from the Torah but if he concludes with a verse from
the Prophets, he has fulfilled his obligation.

SHOFAR AND HALLEL

The Mishna states that the one who is the leader (chazzan) for the Mussaf Shemoneh Esrei cause
the shofar to be blown (not during Shacharis). When hallel is recited (on Yom Tov), the one who
is the leader for Shacharis leads the hallel service. Rabbi Yochanan explains that the Mishna was
taught during the time that the government decreed that they cannot blow shofar. Shofar was blown
during Shacharis, and the government sent spies to see if the decree was being adhered to. It was
at that time that it was decided to begin blowing by Mussaf, so they wouldn’t be caught. The
Gemora infers from the Mishna that hallel is not recited on Rosh Hashanah. Rav Avahu explains
that the Heavenly angels asked Hashem as to the reason that Klal Yisroel does not sing to You on
Rosh Hashanah and Yom Kippur. Hashem responded by asking rhetorically, is it possible that
when the King is sitting on the Seat of Judgment and the books of life and death are opened before
Him, that Klal Yisroel should recite song at that time.

SONG ON ROSH HASHANAH

The Gemora infers from the Mishna that hallel is not recited on Rosh Hashanah. Rav Avahu
explains that the Heavenly angels asked Hashem as to the reason that Klal Yisroel does not sing
to You on Rosh Hashanah and Yom Kippur. Hashem responded by asking rhetorically, is it
possible that when the King is sitting on the Seat of Judgment and the books of life and death are
opened before Him, that Klal Yisroel should recite song at that time.

The Tur (581) writes that one should bathe himself and take a haircut before Rosh Hashanah based
on the Medrash which states that one should eat, drink, and rejoice on Rosh Hashanah since he
knows that Hashem will perform a miracle for him. The Yom Teruah asks from our Gemora which
states that song is not recited on Rosh Hashanah. He answers that each individual can rejoice since
he is confident that Hashem will judge him favorably however there will be those in the world that
will be sentenced for death and because of them, hallel is not recited on Rosh Hashanah.

The Aruch Lener comments that the Heavenly angels did not inquire about themselves since they
understand that they should not sing when there are people being inscribed for death. They were
only asking in regard to Klal Yisroel, that they should recite hallel since they should be secure that
they will be inscribed for a good year. Hashem answers that, nevertheless, it would be
inappropriate for them to recite hallel cheerfully while they are being judged. He writes further
that the Heavenly angels were asking about Klal Yisroel reciting hallel since they do not have
permission to sing praise to Hashem unless Klal Yisroel sings first, so in essence they were asking
regarding themselves.

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The assumption of the Aruch Lener that the heavenly angels refrain from singing on Rosh
Hashanah is not universally accepted. Tosfos in Eruchin (10b) writes explicitly that the Heavenly
angels do sing on Rosh Hashanah. His proof is from our Gemora that the angels do not inquire
about themselves. It is evident that they do sing, and their question is only regarding Klal Yisroel.

Reb Yonason Eibshitz in Yaaros Devash (14) explains that the Heavenly angels claimed that while
they understand why Klal Yisroel does not recite hallel on Rosh Hashanah, but they should be able
to sing since there is no book of death opened for them. The answer given to them is that there is
a judgment for them as well (like it is said in the tefillah of u’nesaneh tokef). The book of life is
referring to the judgment for the angels since they live forever. The book of death is opened for
people since they can be inscribed to die.

This is the reason why the angels and Klal Yisroel refrain from singing on Rosh Hashanah. The
Maharsha in Eruchin asks why we are able to recite ‘az yashir’ on Rosh Hashanah. He answers
that this is only relating what Moshe and Klal Yisroel sang when they crossed over the sea. It is
cited in the name of Reb Chaim Brisker that it is permitted to recite the shir shel yom on Rosh
Hashanah since that does not require complete happiness when it is being recited. Hallel can only
be recited if one is in a state of complete happiness and that is not possible on Rosh Hashanah.

THE THREE BASIC TENETS OF JUDAISM

Rav Mordechai Kornfeld writes:4

The Mishnah states that we recite ten verses of Malchiyos, ten verses of Zichronos, and ten verses
of Shofros on Rosh Hashanah. The Gemara records several opinions with regard to the source for
reciting specifically ten verses of each. Rebbi Levi says that the ten verses correspond to the ten
"Hilulim" ("Halleluhu") in the last chapter of Tehilim, in which Teki'as Shofar is mentioned. Rav
Yosef says that they correspond to the Ten Commandments of the Aseres ha'Dibros, which were
given at Har Sinai amidst a resounding Shofar blast. Rebbi Yochanan says that they correspond to
the ten utterances with which Hash-m created the world on Rosh Hashanah.

What, though, is the significance of three categories of verses (Malchiyos, Zichronos, Shofros)?
The SEFER HA'IKARIM (1:4) explains that there are three basic tenets of belief which form the
foundation of Emunah (in contrast to the Rambam's opinion that there are thirteen basic tenets).
When a person accepts these three tenets, his acceptance of all other facets of Emunah will follow.
These three tenets are: (1) Emunah that Hash-m created the world, (2) Emunah that Hash-m gave
us the Torah (and told us His Mitzvos), and (3) Emunah that Hash-m will ultimately reward and

4 https://www.dafyomi.co.il/rhashanah/insites/rh-dt-032.htm

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punish us according to our deeds (this includes belief in Olam ha'Ba, belief in Hashgachah Pratis,
and the belief that Hash-m scrutinizes every one of our deeds).

The Sefer ha'Ikarim says that on Rosh Hashanah, the Day of Judgment, we strengthen our belief
in these three tenets with the recitation of the three blessings of Malchiyos, Zichronos, and Shofros.
In the blessing of Malchiyos we proclaim that Hash-m is the King and Creator of the world. "It is
incumbent upon us to praise the Master of all, to attribute greatness to the Creator."

The blessing of Zichronos expresses our belief that Hash-m knows all of our deeds and rewards or
punishes accordingly. "You remember all deeds that have ever taken place and keep in mind all
that has ever transpired."

In the blessing of Shofros we affirm our belief in the Giving of the Torah. "You were revealed in
your cloud of glory... on Har Sinai to teach Your people Torah and Mitzvos."

RAV DAVID COHEN shlit'a (in BIRKAS YA'AVETZ, "Malchus b'Rosh Hashanah" #4)
explains that perhaps this is the reason for why the Gemara suggests three different sources for
reciting ten verses of Malchiyos, Zichronos, and Shofros. The first source the Gemara cites is the
ten Hilulim in the last chapter of Tehilim. That chapter describes how we will praise Hash-m with
every type of musical instrument and with a circular dance ("Machol," see Ta'anis 31a) when Hash-
m will reveal Himself to all in the World to Come. (That chapter immediately follows the chapter
which describes the "new song" that will be sung to Hash-m after the final redemption (Rashi to
Erchin 13b, DH b'Nevel; see Rav David Cohen's OHEL DAVID volumes II and IV, end of
Tehilim).) The ten Hilulim serve as the source for reciting ten verses of Zichronos, which affirm
our faith in the World to Come and in Hash-m's promise to ultimately reward and punish each
person according to his deeds.

The second source the Gemara cites is the Aseres ha'Dibros. They provide the source for reciting
ten verses of Shofros in which we affirm our belief in the Giving of the Torah.

The third source is the ten utterances with which Hash-m created the world, which provide a source
for reciting ten verses in Malchiyos in which we proclaim that Hash-m is the Creator of the world.
The Torah relates each of the three tenets of belief to the number ten.

Others point out that many other groups of three also correspond to these three basic tenets of
Emunah. For example, each of the three Avos exemplified the belief in one of these tenets.
Avraham Avinu was the first to call Hash-m "the Master" (Berachos 7b), and he taught the nations
of the world that Hash-m is the Creator of the world. Yitzchak, whose attribute was "Pachad"

16
("Pachad Yitzchak," Bereishis 31:42), taught the world that Hash-m is aware of all that a person
does and will ultimately judge each person for his every deed. Yakov Avinu, "Ish Tam Yoshev
Ohalim" (Bereishis 25:27), dwelt in the houses of Torah study, learning and teaching Torah. He
taught the world that Hash-m gave the Torah and its Mitzvos.

Similarly, Keri'as Shema is comprised of three sections. In the first section, which begins with the
words, "Shema Yisrael Hash-m Elokeinu Hash-m Echad," we declare that Hash-m is One in this
world -- that He is the source and Creator of all. This corresponds to the belief that Hash-m created
the world. The second section discusses the reward that people will receive for following Hash-
m's will and the punishment they will receive if they fail to follow His will. The second paragraph
of Shema corresponds to the second of the three tenets. In the third section of Shema, which
discusses the Mitzvah of Tzitzis, we declare the belief that Hash-m gave us the Mitzvos of the
Torah. "You shall see them (the Tzitzis) and remember all of the Mitzvos of Hash-m and perform
them" (Bamidbar 15:39; as Rashi there explains, the Gematriya of "Tzitzis" plus the eight strings
and five knots equals 613, the number of Mitzvos in the Torah).

ANATOMY OF THE ROSH HASHANAH MUSAF SHEMONEH ESREH

The Gemara discusses which verses may be used as the ten verses in each of the three sections of
the Musaf Shemoneh Esreh on Rosh Hashanah -- Malchiyos, Zichronos, and Shofros. Although
the Shemoneh Esreh of Musaf which appears in today's Machzorim generally reflects the
conclusions of the Gemara, there are a number of specific practices in today's Musaf which do not
seem to conform with the Gemara's conclusions.

(a) The Gemara discusses an argument whether the verses of "Se'u She'arim Rosheichem" (Tehilim
24:7-10), which include several mentions of Hash-m's Kingship, are considered three mentions of
Malchiyos or five. In the text of the Shemoneh Esreh of Rosh Hashanah recited today, two verses
from Kesuvim are recited in addition to the verses of "Se'u She'arim." Apparently, the verses of
"Se'u She'arim" count as only one verse of Malchiyos. The Gemara, however, says that they
counted at least as three verses of Malchiyos.

The ROSH answers that when the Gemara says that ten verses must be recited, it is giving
the minimum number of verses. We certainly are permitted to mention additional verses of
Malchiyos. Accordingly, we mention two additional verses of Malchiyos from Kesuvim besides
the verses of "Se'u She'arim," even though there are already ten verses of Malchiyos (as the verses
of "Se'u She'arim" count as either three or five).

17
(b) We recite as one of the ten verses of Zichronos the verse, "Hash-m remembered Noach"
(Bereishis 8:1). Why do we recite this verse? The Gemara says that we do not mention a Zikaron
which is associated with an individual and not with the Tzibur.

The answer is that the Gemara allows the recitation of the verse, "Hash-m remembered Sarah"
(Bereishis 21:1), even though it is a Zikaron of an individual, because "many people (the entire
Jewish nation) came from her" through this Zikaron. Similarly, since the entire world was
repopulated through Noach, the Zikaron of Noach counts as a Zikaron of many people.

This explains why we introduce the verse, "Hash-m remembered Noach," in the Shemoneh Esreh
with a declaration that Hash-m saved Noach "in order to make his children as numerous as the dust
of the earth and his offspring like the sand of the sea." Noach's repopulation of the world is what
justifies mentioning the verse even though it seems to be a Zikaron of an individual. (M. Kornfeld)
(c) In the section of Shofros, besides the three verses of Shofros from Kesuvim, we recite the entire
chapter of "Haleluhu b'Teka Shofar" (Tehilim 150). Since we have already recited three verses of
Shofros, why do we add these verses from Tehilim?

The ROSH cites the RAVYAH who says that we recite this chapter of Tehilim (which mentions
the blowing of the Shofar) because we never properly concluded the Shofros section with a tenth
verse from the Torah. The verse from the Torah mentions "Teki'ah" and "Chatzotzeros" (Bamidbar
10:10) but does not mention "Teru'ah" or "Shofar," and therefore it does not count as one of the
ten verses of Shofros. It must be that this verse is mentioned only as part of the blessing (because
its mention of Teki'ah relates to Rosh Hashanah) but not as one of the verses of Shofros.
Accordingly, we recite "Haleluhu b'Teka Shofar" to complete the number of ten verses of Shofros.
Even though this passage is from Kesuvim, and the Mishnah says that we should conclude with a
verse from the Torah, we are permitted to end with a verse from Kesuvim or Nevi'im as the Gemara
said.

The Rosh, however, rejects this suggestion. He asserts that the verse from the Torah which
mentions Teki'ah does count as the tenth verse of Shofros even though it does not mention Teru'ah
or Shofar. "Teki'ah" is the same as "Teru'ah"; both count as a verse of Shofros. The reason we say
the verses of "Haleluhu b'Teka Shofar" is merely to recite additional verses of Shofros, for we are
allowed to add extra verses to the minimum number of ten (as the Rosh explained earlier). (The
Rosh cites support for this approach from the Sifri.)

The AVUDRAHAM adds that there is good reason to mention these extra verses from Tehilim:
the Gemara itself (32a) lists these verses (the ten Haleluhu's) as the source for saying ten verses of
Malchiyos, Zichronos, and Shofros.

18
 THE ACCEPTANCE OF HASH-M'S KINGSHIP ON ROSH HASHANAH

The Gemara discusses a dispute whether the verse, "Shema Yisrael Hash-m Elokeinu Hash-m
Echad," is considered a verse of Malchiyos such that it counts as one of the ten verses which must
be recited in the Musaf Shemoneh Esreh of Rosh Hashanah.

RAV YITZCHAK HUTNER zt'l (in PACHAD YITZCHAK, Rosh Hashanah, Ma'amar 11)
asks that the Gemara earlier (32a) says that "Ani Hash-m Elokeichem" is the source for reciting
verses of Malchiyos. Why, then, is there any argument whether the verse of Shema Yisrael counts
as an expression of Malchiyos? The words "Hash-m Elokeinu" in the verse of Shema Yisrael
should be the ideal expression of Malchiyos because the verse of "Ani Hash-m Elokeichem" is the
undisputed source for Malchiyos!

Conversely, when one recites Keri'as Shema he must recite the verse in its entirety, including the
words "Hash-m Echad," in order to properly fulfill the Mitzvah to accept Hash-m's Kingship upon
oneself. If one leaves out the words "Hash-m Echad," he has not properly expressed his acceptance
of Hash-m's Kingship, because the words "Hash-m Elokeinu" are not sufficient. Why, then, is "Ani
Hash-m Elokeichem" a valid source for reciting Malchiyos if those words do not fully express
Hash-m's Kingship?

Another difference exists between the acceptance of Malchus Shamayim of Keri'as Shema and the
acceptance of Malchus Shamayim in the blessing of Malchiyos on Rosh Hashanah. In Keri'as
Shema, one accepts upon himself the Kingship of Hash-m with an emphasis on the love of Hash-
m, "v'Ahavta Es Hash-m." On Rosh Hashanah, in contrast, one accepts upon himself the Kingship
of Hash-m with an emphasis on the fear of Hash-m (as Rosh Hashanah is the first day of the
"Yamim Nora'im," the Days of Awe). What is the basis for this difference?

RAV HUTNER zt'l cites the words of Rashi on the verse of Shema Yisrael. Rashi explains that
the verse means, "Listen, O Israel: Hash-m, Who is our G-d now in this world, will be One G-d
[accepted by all people] in the World to Come." This principle is expressed in the Gemara in
Pesachim (50a) which says that in this world Hash-m is not recognized by all as One. The Gemara
adds that in this world man does not recognize the singular goodness behind all that happens.
Consequently, in this world a person recites one blessing for bad tidings ("Dayan ha'Emes") and a
different blessing for good tidings ("ha'Tov veha'Metiv"). Times of suffering appear to be times of
strict judgment and punishment, while times of prosperity appear to be times of mercy and
goodness. Olam ha'Ba will be different; there, one will recite one blessing, "ha'Tov veha'Metiv,"

19
on all that happens, because "on that day Hash-m will be One and His Name will be One"
(Zecharyah 14:9).
Rav Hutner explains that man's mission on Rosh Hashanah is to accept Hash-m as King
in this world according to the limits of his perception in this world. A person in this world cannot
fathom the concept of Hash-m's Kingship the way it will be revealed in the World to Come when
"Hash-m will be One and His Name will be One." In this world, we do not see Hash-m as Echad,
but rather as both "Dayan ha'Emes" and "ha'Tov veha'Metiv." Therefore, when we accept upon
ourselves Hash-m's sovereignty on Rosh Hashanah, we must do so with the expression of "Ani
Hash-m Elokeichem" -- without the additional "Hash-m Echad" -- "Hash-m is One." This verse
expresses the way we perceive Hash-m as King in this world. The acceptance of Hash-m as King
the way He will be perceived in the future is not part of our present experience, and thus such an
acceptance cannot comprise a full-hearted acceptance of Malchus Shamayim.

In contrast, in our acceptance of Hash-m's sovereignty in Keri'as Shema, we proclaim our belief
in the way Hash-m will be recognized in the future when His true Oneness will be revealed to and
perceived by all. Accordingly, one does not fulfill his obligation properly if he recites Shema
Yisrael without the words "Hash-m Echad," for he omits the essential component of the future
acceptance of Hash-m's sovereignty, that Hash-m will be recognized as One. On Rosh Hashanah,
however, these words are not an ideal expression of the this-worldly Kingship of Hash-m which
we proclaim in Malchiyos. (Even though the verse "Shema Yisrael" also contains the words "Hash-
m Elokeinu," that phrase is not the main point of the verse and thus "Shema Yisrael" does not
count as a verse of Malchiyos. Alternatively, the phrase "Hash-m Elokeinu" in the verse is not an
expression of our acceptance of Hash-m as King, but it is a statement of fact: "Hash-m, Who right
now is our G-d...." In order to be considered a verse of Malchiyos, the verse must contain
an acceptance of Hash-m as King and not merely be a statement of the fact that Hash-m is our G-
d. See PACHAD YITZCHAK, ibid. #22.)

This also explains the emphasis in Keri'as Shema on the love of Hash-m ("v'Ahavta"). Keri'as
Shema refers to the time in the future when we will perceive Hash-m as "ha'Tov veha'Metiv" and
we will be drawn to Hash-m through our love for Him. In this world, in contrast, when we accept
Hash-m as our King as we perceive Him now -- as the judge of mankind, "Dayan ha'Emes," and
as "ha'Tov veha'Metiv" -- we accept His Kingship through an expression of awe and fear.

20
 The Blessings of the Amida

Steinzaltz (OBM) writes:5

The daily Amida prayer, which contains 19 blessings (and is popularly called shmoneh esrei,
referring to the original 18 blessings, to which one was later added), is made up of three
introductory blessings, 13 requests, and three concluding blessings. On Shabbat and holidays, the
requests are removed and the Amida contains the introductory and closing blessings, with a single
blessing in the middle that focuses on the holiness of the day.

The Amida prayer of musaf on Rosh HaShana is unique in that it had three blessings between the
introductory and concluding berakhot. These three blessings - referred to by the Gemara as
malkhuyot, zikhronot and shofarot (blessings over God's monarchy, His remembrances, and the
shofar), make up the longest Amida of the year. Our Mishna teaches that aside from the closing
blessing itself, each of these additional berakhot is made up of ten passages from the Tanakh. The
passages serve to illustrate these three concepts. Several sources are brought to explain the need
for collecting pesukim to illustrate God's monarchy.

• Rabbi Yehuda Ha-Nasi finds the source in the final mizmor in Tehillim, which uses the
term hallel ten times in praising God (including one hallel by means of a shofar).
• Rabbi Yosef points to the Ten Commandments as the source.
• Rabbi Yohanan says that they commemorate the ten statements through which God created
the world, as recorded in Bereshit Chapter 1.

Finding Rabbi Yohanan's ten statements of va-yomer ("and He said") is a challenge to many of the
commentaries. While some statements in Bereshit very clearly are statements of creation, with
others it is more difficult to determine whether they are statements, blessings, suggestions, etc.
Once sources for ten pesukim about malkhuyot are suggested, our Gemara makes no attempt to
locate sources for zikhronot or shofarot.

The Rashba suggests that once we find acceptable sources for malkhuyot, the reasoning works for
the others, as well. The Talmud Yerushalmi does make other suggestions, however. According to
the Yerushalmi, ten zikhronot are suggested by the ten expressions of repentance in the first
perek of Yeshayahu (1:16-18), and ten shofarot commemorate the sacrifices brought during musaf
of Rosh HaShana in the Temple, each of which was accompanied by the sounding of the shofar.

The prayers of Rosh Hashanah

5 https://www.steinsaltz-center.org/home/doc.aspx?mCatID=68446

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Mark Kerzner writes:6

The prayers of Rosh Hashanah mention three major themes: Kingship -

acknowledgement that God is King; Remembrances - God remembers the good deeds
of the Patriarchs and of humanity; and Shofarot - mentions of the shofar throughout
history. Every theme is expressed by ten phrases. When these are said, we also blow
the shofar. However, in many cases they defer the blowing of the shofar to the later
parts of the prayer, in order not to disturb the concentration of the people.

There is a rule that mitzvot must be perform early and without delay. How can they
delay the blowing of the shofar, which is the mitzvah of the day for Rosh Hashanah? -
There was once a government decree against blowing the shofar, and it was delayed,
not to arouse suspicion. It was kept in place later, out of concern that a similar decree
might happen again.

With all the importance of the shofar, one may not do the following in order to bring it
on Rosh Hashanah: bring it from afar, ride a horse, dig it up from the rubble, nor swim
in water for it. One may clean it with water or wine though. If a child wants to play the
shofar, not only he is not stopped, but they help him learn, even on Shabbat.

When Chazal ask why we do not recite Hallel on Rosh Hashana, they answer with a question: “Is
it possible that the King sits on the throne of judgment and the Books of Life and Death are opened
before Him, and Yisrael recites the song?” Rabbi Yitzchak Sender, ‫ זצ”ל‬, explains that we could
answer this question concerning the omission of Hallel on Rosh Hashana based on the following
insight of the Sfas Emes.7

In reference to the three festivals we find an emphasis on sight, as the verse says (Devarim 16:16),
“Three times a year all the males shall be seen.” The theme of Rosh Hashana, on the other hand,
is hearing, as the bracha on the Shofar indicates: “to hear the sound of the Shofar.” Based on this
distinction between the festivals and Rosh Hashana, we could explain why Hallel is said only on
the Shalosh Regalim, for by “seeing,” one becomes emotionally moved. The Jew, in viewing the
splendor and holiness of the Beis Hamikdash, was “moved” to render a song - Hallel. Thus the

6 https://talmudilluminated.com/rosh_hashanah/rosh_hashanah32.html
7 https://www.dafdigest.org/masechtos/RoshHaShana%20032.pdf

22
element of the festivals was “‫ התפעלות‬,“being overwhelmed. In order to say Hallel one has to be in
that frame of mind, in a state of Simcha, the joy experienced in “seeing” the Beis Hamikdash.

On Rosh Hashana, however, what we have is “hearing” which alludes to -

"contemplation, and concentration over the situation at hand, the Day of Judgment. In this frame
of mind and in this mood, “Shira” is neither called for nor should it be offered. We can now
understand why we have “three” pilgrim holidays, and not just one, to commemorate the Exodus
from Egypt. Since the mood and feelings are those of being overwhelmed by the sanctity of the
Beis Hamikdash and the miracles therein, this element of reaching such a “high” is retained only
for a moment.

Therefore, in order to reinforce that inspiration gained by visiting the Beis Hamikdash, the Torah
commanded us to make the pilgrimage three times a year to assure that we become refreshed and
revitalized often. The three visits keep us going all year. However, on Rosh Hashana, the
inspiration is gained by —through serious contemplation and concentration. Here, one
day a year suffices to carry the message throughout the whole year.

The angels asked Hashem: Why don’t the Jews sing shirah on Rosh Hashana? Hashem answered
them: Is it possible that the books of life and death are open before the King, and they will sing
Hallel?” I f the main point is that one could be inscribed for death and that life hangs in the balance,
why does the Gemara mention that both books are open? Why not just say the book of death?

Rav Itzele Peterberger, zt”l, the famous disciple of Rav Yisroel Salanter, zt”l, explained the
significance of this. “We see from here that if we only wish it, we can be entered into the book of
life because it stands open! And this is exactly why it is inappropriate to sing shirah on Rosh
Hashana. Because if one is not doing his utmost to get into the book of life that stands open and
waiting for his name to be inscribed, it is tragic.

One could compare this to a very sick person who could be healed if he were treated by a competent
doctor. If he is in a place where there are no doctors, people are not responsible if he dies. If there
is a doctor in the city, they are responsible if they failed to hire the doctor to treat the patient. But
if the patient dies because when the doctor was in the house no one could be bothered to consult
with him, this is the grossest negligence imaginable!”

Rav Shlomo Kluger, zt”l, once entered the home of a certain Rav on Rosh Hashana and found him
sitting with two books open, a Torah work and a secular book. Rav Shlomo asked, “Did you say
Hallel today?” The Rav answered, “Of course not!” Rav Shlomo Kluger explained, “It says in the
Gemara that we don’t recite Hallel because the books of life and death are open before our Creator,

23
and we are anxious over our judgment. I noticed, however, that you seem quite unconcerned that
the books of life and death are open before you now.

So I figured that you might also say Hallel!”

Rabbi Johnny Solomon writes:8

Much of our daf (Rosh Hashanah 32a-b) explores the prayers that we recite on Rosh Hashanah,
and specifically, the various biblical verses that form the Malchiyot, Zichronot & Shofarot sections
of the Musaf prayers of Rosh Hashanah.

Significantly, the Mishna (Rosh Hashanah 4:6, 32a) informs us that we recite no fewer that ten
verses for each of the Malchiyot, Zichronot & Shofarot sections, and when the Gemara asks what
each of these ten verses correspond to, Rabbi Levi answers that, ‘they correspond to the ten
expressions of praise (‫ – הילולים‬i.e. forms of Hallel) as expressed by David in Sefer Tehillim’.
What this suggests is that the Malchiyot, Zichronot & Shofarot verses are a subtle form of Hallel
which are framed around the themes of God as king, God as rememberer, and the symbolism of
the shofar.

However, later on in the daf (32b) the Gemara notes that the collection of Tehillim known to us as
Hallel is not, in fact, recited on Rosh Hashanah. But why? According to Rabbi Abahu, this is
because ‘the ministering angels said before the Holy One, Blessed is He: “Master of the
Universe! Why do the Jews not recite song ( ‫ שירה‬- which is understood to refer to Hallel) before
You on Rosh Hashanah and Yom Kippur?” He replied, “Is it possible that the King is seated on
the Throne of Judgement, and the Books of the Living and the Books of the Dead are open
before Him, and the Jewish people are going to say songs?”. What this suggests is that due to the
weightiness of the days of Rosh Hashanah and Yom Kippur, it would be improper to recite Hallel
on these days.

To reconcile these two views, it is important to contrast the singing Hallel as expressed by the
word ‫שירה‬, and the more subdued yet still heartfelt praising Hallel as expressed by the word ‫הילולים‬,
and to note that while Rosh Hashanah and Yom Kippur may not be the time for the former, we
still – in one way or another – find a way to express the latter.

In his commentary to Tehillim 73:3, Rav Hirsch explains that the word ‫ הלל‬can mean ‘to shine’
and ‘to reflect’ - meaning that sometimes ‫ הלל‬is about what is clearly evident by observers, while
other times ‫הלל‬, ‘indicates the presence of a radiant inner core’.

To my mind, these two dimensions are reflected in the words ‫ שירה‬and ‫הילולים‬, and it is precisely
because our focus on Rosh Hashanah is our inner core that the form of Hallel which we recite on
Rosh Hashanah and Yom Kippur - as embedded within the verses concerned with the Malchiyot,
Zichronot & Shofarot - is a form of ‫ הילולים‬rather than an expression of ‫שירה‬.

8
www.rabbijohnnysolomon .com

24
 The Origins of Rosh HaShanah Musaf
Rabbi Jeremy Rosen writes:9

The shofar is, as we have pointed out, the signal mitzvah of Rosh Hashanah (known in Numbers
29:1 as Yom Teruah, Day of Sounding the Shofar, and Leviticus 23:24 as Shabbaton Zichron
Teruah, which means something like a Sacred Day Commemorated with Sounding the Shofar).
But when exactly should you blow it and how? Today’s page takes up that question.

The core Jewish prayer, in talmudic times and ever since, is the Amidah. It is said three times a
day during the week, and four on Shabbat, Rosh Chodesh and festivals with the inclusion of Musaf,
literally the “added” service. (On Yom Kippur, a spiritual high point of the year, the Amidah is
said a grand total of five times with the addition of both Musaf and Neilah at the very end of the
holiday.)

Though Musaf is recited on many occasions throughout the year, it is especially important, and
most elaborately enhanced, on Rosh Hashanah, as is clear from a mishnah on today’s page that
attempts to work out the order of blessings in the Rosh Hashanah Musaf:

This is the order of the blessings: One says the first blessing of the patriarchs, then the blessing
of God’s great deeds, then the sanctification of God’s name, and one includes the blessings of
divine kingship. But he does not blow the shofar yet according to Rabbi Yochanan ben Nuri.

Rabbi Akiva says if you are not going to blow for divine kingship why mention it all together?
But you include divine kingship together with sanctifying God’s name and blow and then
conclude with the final blessings.

According to this mishnah, the Musaf of Rosh Hashanah opens as all other Amidahs do with the
blessing of the patriarchs (and in some synagogues today, matriarchs) and other blessings that
praise God. But in the Rosh Hashanah Musaf, these ordinary blessings that begin the Amidah soon
give way to a special recitation pronouncing God’s kingship and, according to Rabbi Akiva,
sounding the shofar, which is connected to that theme.

The next mishnah introduces three themes of the Rosh Hashanah Musaf that will be familiar to
those who know the modern liturgy:

One does not recite fewer than ten verses in the blessing of kingship, or fewer than ten for
remembrances, or fewer than ten verses for shofars.

Rabbi Yochanan ben Nuri says: If one recited three from each of them, he has fulfilled his
obligation.

9
https://www.myjewishlearning.com/article/rosh-hashanah-32/

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The verses on these three themes — malchuyot (divine kingship), zichronot (remembrance) and
shofarot (literally “shofars”) — are a central piece of the Rosh Hashanah Musaf as it has come
down to us.

The Gemara begins analyzing this mishnah by asking why the number ten? It proposes that the
number ten corresponds to praises (hallelujahs) that David said in the Book of Psalms. But, the
Gemara asks, aren’t there many more praises than that in the Book of Psalms? Indeed, it actually
refers to the number of times that the precise phrase “praise him” (halleluhu) appears in the very
last psalm, Psalm 150.

In contrast, Rabbi Yosef suggests that the ten verses correspond to the Ten Commandments, which
were said to Moses at Sinai. Rabbi Yochanan says that they correspond to the ten utterances
through which the world was created by God, one for each time that it says “and he said”
in Genesis 1. When the Gemara then points out that there are only nine instances of this precise
phrase it goes on to include Genesis 1:1 , “In the Beginning, God created,” as the tenth.

All of this directly informs the Rosh Hashanah Musaf today. Today’s Musaf includes three sections
— malchuyot, zichronot, and shofarot — with ten biblical quotations on each of these three
themes that are drawn from the Torah, the Prophets and the Writings. This is capped off by
sounding the shofar before we return to the normal conclusion of the Amidah. This is why the
Rosh Hashanah Musaf is very long — and also the liturgical highlight of the morning.

I find it fascinating the fluidity of traditions and opinions that seem to have coexisted, both about
the structure of the Rosh Hashanah Musaf and the reasons that we are said to recite ten verses on
each of these three significant themes. The Gemara is perfectly comfortable not rendering a final
decision. Nonetheless, the core blessings and structure mentioned here have survived more or less
intact over thousands of years.

Similarly, the Gemara goes on to debate how many sounds we are supposed to hear from the
shofar. The rabbis aren’t in complete agreement, though they are, interestingly enough, satisfied
with far fewer than the 100 we are accustomed to nowadays.

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 Entering the High Holy Days.

RABBI DR. REUVEN HAMMER

W R I T E S : 10

The Amidah always begins and ends with the same paragraphs, while the middle section—the most
important part of the prayer—changes to suit the occasion. In the case of the Rosh Hashanah Musaf
Amidah, there are three blessings in this middle
section: Malkhuyot (kingship), Zikhronot (remembrance) and Shofar ot (shofar). These blessings
represent the basic themes of the day. They were, at one time, part of the morning service and were
only later transferred to Musaf.

In ancient times, the core of these three blessings existed as an independent prayer for Rosh
Hashanah that was connected to the sounding of the shofar. They may have been created even
prior to the destruction of the Temple and only later were incorporated into the framework of the
Amidah. The blowing of the shofar, as we have seen, was the main ritual performed on Rosh
Hashanah and the only one mandated by the Torah for this day. During the Second Temple period,
the sounding of the shofar was introduced by a series of biblical verses that conveyed the purpose
and intent of the act. As the Mishnah teaches:

10 https://www.myjewishlearning.com/article/rosh-hashanah-musaf-amidah/

27
While the Mishnah (compiled around 200 CE) does not describe a fixed list of verses to be recited,
this text does insist that any verses read on this day contain the proper theme and be positive in
nature. Even after the Malkhuyot, Zikhronot, and Shofarotsections were incorporated into the
Amidah, it remained the prerogative of the individual to choose the verses to be recited. Eventually,
specific verses were chosen and became a fixed part of the service.

Why these three themes of kingship, remembrance, and shofar? In the case of Zikhronot and
Shofarot, the origin may be traced to two biblical verses, “…a sacred occasion
commemorated [zikhron] with loud blasts [teruah]“( Leviticus 23:23 ) and “You shall observe it as a
day when the horn is sounded [teruah]“( Numbers 29:1 ). The third theme, that of kingship, is not
explicitly mentioned in connection with the first of Tishrei. Nonetheless, rabbinic interpretations
attempted to find it in various verses.

According to Rabbi Nathan, “you shall sound the trumpets” refers to the shofar, “they shall be a
reminder of you” refers to remembrance, and “I the Lord am your God” refers to kingship.

The meaning of “remembrance” in the verse “a sacred occasion commemorated with loud
blasts” ( Leviticus 23:23 ) is not entirely clear. The biblical scholar Baruch Levine suggests that it
literally means “commemoration by blasting the shofar…. The horn was blasted to announce the
forthcoming pilgrimage festival. Leon J. Liebreich argues that “the first day of the seventh month is a
day of arousal of God’s mindfulness by means of the sounding of the ram’s horn.” M. M. Kalisch,
on the other hand, states that “the loud notes…were meant to rouse God’s mercy in [the people’s]
favor, who would remember His people and grant them His blessing and protection in the coming
year.”

The notion of remembrance is also connected with war in the biblical text, “You shall sound short
blasts on the trumpets, that you may be remembered before the Lord your God and be delivered
from your enemies” ( Numbers 10:9 ). God’s “remembrance” here indicates that God will not abandon
His people but will help them. The text continues, “And on your joyous occasions, your fixed
festivals and new moon days, you shall sound the trumpets…they shall be a reminder of you before
your God” ( Numbers 10: 10 ). The juxtaposition of these two verses suggests that Israel evokes God’s
remembrance to achieve success and to remind God to fulfill His promises to them.

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Whatever “remembrance” may have meant in the original biblical context, the Sages interpreted
it, along with “kingship” and “shofar,” in their own way:

The order of the three themes, and the relationship between them, are therefore explained as
follows: We accept God as our ruler, we ask to be “remembered” by God (that is, we ask that God
fulfill His assurances and help us), and we declare our desire for redemption—for individual and
national freedom—symbolized by the sounding of the shofar.

Rav Yosef Zvi Rimon writes:11

A. NINE BERAKHOT

11 https://www.etzion.org.il/en/halakha/orach-chaim/prayer-and-blessings/musaf-prayer-rosh-hashana

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 The centerpiece of each one of our prayer services is the Amida, the silent, standing prayer,

which usually follows one of two templates: the weekday nineteen-berakha (blessing;

plural, berakhot) structure or the holiday seven-berakha structure. The first three and last

three berakhot are basically the same in all cases, but the middle

thirteen berakhot of bakkasha (request) on a weekday are replaced on holidays with one

central berakha focusing on Kedushat ha-Yom, the sanctity of the day.

The Musaf (additional) prayers of Shabbat, Rosh Chodesh, Yom Tov and Yom Kippur all

follow this model and contain seven berakhot. Only on Rosh Hashana does the Musaf prayer

contain a total of nine berakhot: with the middle berakhot incorporating Malkhuyot, Zikhronot and

Shofarot, the themes of Divine Majesty, Remembrance and sounding the shofar, respectively. The

source for including Malkhuyot, Zikhronot and Shofarot in the Rosh Hashana service is found in

the Gemara (Rosh Hashana 34b; all Talmudic citations are from there unless otherwise noted).[1]

Yet, despite the addition of three additional themes, three berakhot cannot be added to the

regular seven of Musaf, because the Rosh Hashana service may include only nine berakhot, not

ten (Berakhot 29a):

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 How then do we incorporate the three special berakhot of Rosh Hashana into the

seven berakhot of the standard Musaf prayer? The Mishna determines that one should include the

blessing of Malkhuyot in one of the seven berakhot of the regular Musaf prayer, and the Sages

argue about the precise way to go about this (Mishna 32a): according to Rabbi Yochanan ben Nuri,

the blessing of Malkhuyot should be incorporated in the third blessing, that of Kedushat ha-

Shem (sanctity of God’s name), while according to the view of Rabbi Akiva, the blessing

of Malkhuyot should be incorporated in the fourth blessing, the berakha of Kedushat ha-Yom.

Ostensibly, the amalgamation of these two themes into a single berakha violates one of the

widely-accepted rules of berakhot. The Gemara in Berakhot (49a) asserts, “We do not conclude

with two” — i.e., one berakha cannot encompass two discrete themes. As such, how is it possible

to include the berakha of Malkhuyot within another berakha?

An answer to this question (at least according to the view of Rabbi Akiva, whom the

halakha follows) may be found in the words of Rabbi Chayim of Brisk, who explains that

the berakha of Kedushat ha-Yom and the berakha of Malkhuyot are intrinsically linked. The

essential theme of Rosh Hashana is the coronation of God as Sovereign over the

world. Consequently, Malkhuyot may be incorporated into the berakha which deals with the

uniqueness of the day. Indeed, the conclusion of the fourth berakha, “King over the entire land,

Who sanctifies Israel and the Day of Remembrance,” is shared by all the prayers of Rosh Hashana;

it is not unique to the Musaf prayer, the sole place where the berakha of Malkhuyot is found.

Thus, the description of “King over the entire land” is the essence of Rosh Hashana, and

one should mention it in all of the services of the day. Because of this, Rabbi Chayim rules that if

a person concludes the fourth berakha with only “Who sanctifies Israel and the Day of

Remembrance” (comparable to the berakha recited on a regular Yom Tov) and omits “King over

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the entire land”, that person must repeat the Amida.[2] God’s dominion over the universe, “King

over the entire land”, is the entire essence of Rosh Hashana, and a person who does not mention it

does not fulfill the obligation.

The incorporation of these three special berakhot of Rosh Hashana is so central to the

holiday that we find that some of the Rishonim assert that one should

recite Malkhuyot, Zikhronot and Shofarot in all the prayers of Rosh Hashana. The Baal ha-Maor

suggests as much (Rosh Hashana 12a, Rif pagination):

The Baal ha-Maor recognizes that “the custom handed down to us by our fathers and our

fathers’ fathers is that we do not have nine in our prayers except for Musaf” — and he concedes

that one should follow this in practice. Nevertheless, he believes that “In principle” — each of the

prayers of the day should include nine berakhot.[3]

It is worth noting that the model which the Sages chose for the Musaf service is the prayer

of Channa, mother of Shmuel. The Sages derive that just as God’s name is mentioned nine times

in this prayer, so must the Musaf prayer of Rosh Hashana contain nine blessings. The prayer of

Channa indeed is a private prayer, in that she expresses gratitude for the son she was granted after

long years of infertility; however, Channa include universal themes, e.g. “God will judge the ends

of the land” (I Shmuel 2:10). Perhaps, the Sages seek to teach us through this that even when a

person makes a personal request at the opening of the new year, each individual must see himself

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or herself as part of the greater whole: the entire Jewish nation and the entire world. One must

seek personal redemption as part of the collective redemption.

B. THE STRUCTURE OF THE BERAKHOT

Each of the special berakhot of Rosh Hashana — Malkhuyot, Zikhronot and Shofarot — is

composed of three parts. Each opens with an introduction, which explains the theme of

the berakha; it continues with verses from Torah, Ketuvim and Neviim which pertain to and

develop this theme; and it concludes with bakkasha, asking God to favor us in accordance with

the vision set forth in that theme.[4]

This can be seen in the berakha of Malkhuyot. The berakha opens with the familiar

prayer of “Aleinu,” which describes God’s dominion over the entire universe and our anticipation

of the day that God will remove false gods from the earth. (This passage was eventually adapted

for use at the conclusion of every prayer service, but Malkhuyot is its original setting.) In the

second section we cite verses which speak of God’s sovereignty over the universe; and in the

conclusion of the berakha, we make a request for the future: “Rule over the whole word, in its

entirety, in Your glory….”

This can also be seen in the berakha of Zikhronot. The berakha opens with an

introduction describing God’s providence over the universe and His remembrance and attention to

all He has created; next, we cite verses which exemplify that theme and establish it; and we

conclude with a request that God recall for us the merit of the Patriarchs, along with our own

merits, thereby remembering us in a good light.

This can also be seen in the berakha of Shofarot. The introduction to the berakha details

the Convocation at Mount Sinai, in which the shofar heralds in the Divine revelation within the

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world. Then we cite verses in which the shofar is mentioned, and we conclude the berakha with

a petition to hasten the day on which the great shofar of redemption will be sounded: “Sound the

great shofar for our emancipation”.

C. TEN VERSES

The centerpiece of the berakhot of Malkhuyot, Zikhronot and Shofarot is the citation of

verses from across Tanakh. In each of these berakhot, ten verses are mentioned: three from the

Torah, three from Ketuvim, three from Neviim, and finally an additional verse from the

Torah. The Gemara (Rosh Hashana 32a) describes the reason for the Sages’ institution of citing

ten verses for each berakha:

As we know, in Tanakh (acronym for Torah, Neviim, Ketuvim), the books of Neviim

precede the books of Ketuvim. Why then did the Sages place the verses of Ketuvim before the

verses of Neviim in the Musaf of Rosh Hashana?

Admittedly, this question is not overwhelming; after all, many of the prophecies found in

Neviim are subsequent to some of the compositions in Ketuvim. The Book of Tehillim, for

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example, was written by King David, and could be placed chronologically among the early books

of Neviim, between the books of Shmuel and Melakhim. Thus the Ritva (32a, s.v. Rabbi Yosei)

answers this question by explaining in fact, Neviim and Ketuvim are essentially contemporaneous,

and they have an equal level of holiness. According to him, the Sages chose to put the verses from

Ketuvim first “so that [people] would not deride their holiness; to show that they are all imbued

with Divine inspiration, [the Sages] instituted to say them first.”

Nevertheless, in the accepted order of Tanakh, we put the books of Neviim before the books

of Ketuvim (see Bava Batra 13b), and it appears that the divergence from this sequence in the Rosh

Hashana service requires an explanation.

One answer to this question — at least regarding the verses cited in

the berakha of Shofarot — is offered by Rabbi Tzadok ha-Kohen of Lublin (Peri Tzaddik, Derush

Le-Rosh Hashana, Vol. V, p. 168), who writes:

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 Rabbi Tzadok explains that the tekia, “the straight sound,” symbolizes the actions of God,

which are straightforward and upright. The variable, staccato sounds of the terua and

the shevarim are an allusion to the actions of human beings. Just as the order of sounding the

shofar is tekia-terua-tekia, so too the Sages wanted us to open the verses of Shofarot with the

shofar sounds made by God (described in the verses from the Torah), to continue with the human

shofar sounds (as in the verses from Ketuvim), and to conclude once again with Divine shofar

sounds (in the verses from Neviim). This alludes to the human role in the world and the

interrelationship between God’s actions and human activity, and therefore the Sages arranged the

verses of Shofarot in this manner.

In the formulation of the Rambam’s ruling on this issue (Hilkhot Shofar 3:8) we find a

unique description for the verses of Ketuvim:

Why does the Rambam rule that one should say three verses “from the Book of Tehillim” instead

of ten from “Ketuvim” (as the Gemara phrases it)? Rav Joseph B. Soloveitchik (cited in Harerei

Kedem, Ch. 26) explains that the goal of the verses of Ketuvim is to praise God through them, and

therefore the Rambam emphasizes that one should mention verses from the Book of Tehillim

specifically, which is (quite literally) the Book of Praises — paeans, songs, and hymns to

God. According to his view, one may explain in an additional way why we put the verses of

Ketuvim before the verses of Neviim: since the essential aim of the ten verses is to praise God,

and this aim is fully realized with the verses from the Book of Tehillim, the Sages chose to arrange

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the verses in such a way that the verses of Tehillim would be said in the middle of the sequence of

verses and not at its end.[5]

Until this point, we have assumed that that the advancement of the verses of Ketuvim

before the verses of Neviim reflects the special uniqueness of the verses of Ketuvim. However, in

fact, it may be that the Sages chose that the verses of Ketuvim should precede the verses of Neviim

specifically in order to position the verses of Neviim as the climax of the list. This is how the

Ritva (s.v. Rabbi Yosei) explains the placement of the verses from Ketuvim before the verses of

Neviim, “Because it befits the prophet’s honor to serve as the conclusion.”

Furthermore, it may be that the verses of Neviim serve as the conclusion not only because

of the honor of the prophets and the importance of their books, but because of the content of these

verses. The verses of Neviim cited generally deal with a vision of the future and with

redemption. This is true of the verses of Malkhuyot: “And God will be king over the entire

land” (Zekharya 14:9); the same is true of the verses of Zikhronot: “And I will recall my covenant

with you in the days of your youth and I will fulfill for you an eternal covenant” (Yechezkel 16:60);

and in the verses of Shofarot: “And it will be on that day, a great shofar will be blown” (Yeshayahu

27:13). As mentioned, the final portion of each blessing — after the ten verses — is bakkasha. As

such, it is most appropriate for us to conclude the biblical portion with verses from Neviim, focused

on the hopeful supplication for redemption; thus, these verses serve as a fitting segue to

the bakkasha.

D. TENTH VERSE

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 As mentioned, after the recitation of the nine verses — three from the Torah, three from

Ketuvim and three from Neviim — we complete the ten verses with an additional verse from the

Torah. The Mishna (32a) asserts that the tenth verse should be from Neviim, however the Gemara

cites the words of Rabbi Yosei (32b), that “whoever concludes with the Torah is praiseworthy”,

and this is our practice.[6]

Regarding the placement of the tenth verse within the berakha, there is a discrepancy

between the berakha of Malkhuyot and the berakhot of Zikhronot and Shofarot. In the blessing

of Malkhuyot, immediately after the first nine verses, a tenth verse is cited: “And in Your Torah

the following is written, ‘Hear, Israel, the Lord our God, the Lord is one.’” On the other hand, in

the berakhot of Zikhronot and Shofarot, the tenth verse is not cited just after the first nine

verses. Rather, in these berakhot, the tenth verse (“And I will recall for them the covenant of the

first ones;” “And on the day of your happiness and at your set times”) is cited in the concluding

section part of the berakha — in the part of prayerful request — separate from the first nine verses.

Why are the tenth verses of the berakhot of Zikhronot and Shofarot separated from the first

nine verses? The Tur (OC, Ch. 591) cites an answer to this question in the name of the Ra’avya:

The tenth verse, if so, is a verse of bakkasha.[7] Consequently, it is only appropriate to

integrate this verse into the concluding section of the berakha — the section dealing with

conciliation, petition and request — and not together with the rest of the verses, which are

designated to recall the theme of the berakha and to support it with proofs from Tanakh.

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However, given this explanation, let us reconsider and ask about the berakha of Malkhuyot: why

is the tenth of verse of the berakha of Malkhuyot recited immediately after the first nine verses,

and not in the part of the prayerful request? It seems that the reason for this is related to the fact

that the concluding section of the berakha of Malkhuyot is connected to

the berakha of Kedushat ha-Yom. As we recall, the Sages did not establish

the berakha of Malkhuyot as a berakha on its own. Rather, they included it in

the berakha of Kedushat ha-Yom.

Thus the concluding section of this berakha is in fact part and parcel of

the berakha of Kedushat ha-Yom, and its formulation is the same for all of the prayers of Rosh

Hashana, and not specific to the prayer of Musaf. Therefore, the Sages chose not to integrate the

tenth verse in the final part of the berakha of Malkhuyot, as this might interrupt the textual flow

of the berakha of Kedushat ha-Yom; rather, they instituted it immediately after the first nine

verses. Nevertheless, the fact remains that even in the berakha of Malkhuyot, the tenth verse is

employed in the context of bakkasha.

Based on this distinction between the nature of the first nine verses and that of the tenth

verse, we can understand a difficult issue pertaining to the dispute between Rabbi Yochanan ben

39
Nuri and Rabbi Akiva. As we have mentioned above, Rabbi Yochanan ben Nuri believes that one

should insert the berakha of Malkhuyot in the berakha of Kedushat ha-Shem (the third berakha),

while Rabbi Akiva holds that this blessing must be integrated in the blessing of Kedushat ha-

Yom (the fourth berakha). The Gemara (32a) cites a challenge raised by Rabbi Akiva against the

view of Rabbi Yochanan ben Nuri:

It is difficult to understand what Rabbi Akiva is asking. Rabbi Akiva claims that according

to the view of Rabbi Yochanan ben Nuri that Malkhuyot is included in

the berakha of Kedushat Ha-shem, it is isolated from the sounding of the shofar, and as such one

should recite nine verses instead of ten. But what connection is there between the sounding the

shofar and the number of verses that should lead us to such a conclusion?

In light of the approach delineated above, that the tenth verse particularly is connected to

the bakkasha segment, Rav Soloveitchik explains this issue beautifully. As we know, the first

three berakhot of the Amida prayer are blessings of praise, and we do not generally make requests

of God in these berakhot. As such, as Rabbi Akiva understands Rabbi Yochanan ben Nuri’s view,

the verses of Malkhuyot can be integrated into the blessing of Kedushat ha-Shem only because

they contain no request and are limited to the praise of God. Thus, Rabbi Akiva asks, there is no

place for the tenth verse of the berakha of Malkhuyot in the berakha of Kedushat Ha-Shem —

because this tenth verse belongs to the realm of bakkasha. Thus, Rabbi Akiva’s challenge to Rabbi

Yochanan ben Nuri can be understood as follows: On your view, in which

the berakha of Malkhuyot is included in the third berakha, it is appropriate to mention only nine

verses, in order not to include a verse that constitutes a bakkasha in the first

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three berakhot. Indeed, the Gemara does not bring an answer to this strong question, and

halakhically, we follow the view of Rabbi Akiva, integrating the berakha of Malkhuyot into

the berakha of Kedushat ha-Yom.

May this renewed understanding of the Musaf prayer of Rosh Hashana guide us as we stand

before God on these days of awe and judgment.12

[1] The Gemara (32a) cites alternative biblical derivations for mentioning Malkhuyot, Zikhronot and Shofarot on Rosh
Hashana.
[2] Indeed, the Chayei Adam (28:17) disputes this and rules that one who omits “King over the entire land” in the prayers of
Rosh Hashana need not repeat the prayer, and the Shaarei Teshuva rules accordingly (OC 582, s.v. Omer ba-
Tefilla). These Acharonim raise a doubt about the status of a person who omits “King over the entire land” in the conclusion of
the fourth berakha of Musaf.
[3] A view indicating the opposite approach, minimizing the recitation of nine berakhot, is that of Rav Amram Gaon and Rav
Natronai Gaon, cited by the Rosh (Rosh Hashana 4:14); according to them, even in the Musaf the congregation recites
seven berakhot, and only the cantor recites nine berakhot.
[4] At the beginning of the berakha of Malkhuyot, two passages appear which focus on Kedushat ha-Yom. These paragraphs
are not part of the berakha of Malkhuyot; rather, they belong to the berakha of Kedushat ha-Yom, and they appear in the
fourth berakha of all the services of the day. These are followed by a section introducing and detailing the Musaf offerings of the
day. The Malkhuyot section begins with Aleinu.
[5] The Penei Yehoshua (32a, s.v. ba-Mishna) advance a similar explanation: “For this very reason, we put Ketuvim before
Neviim here, since these ten verses were instituted, inter alia, to parallel the ten praises of Tehillim, which is [what is meant here
by] Ketuvim.”
[6] It should be noted that in the berakha of Shofarot, four citations appear from Ketuvim rather than three. The reason for
this may be that the last verse from the Torah (Bamidbar 10:10) does not actually mention the shofar, but rather the trumpets; as
such, the Sages sought an alternate manner to cite ten verses in which the shofar is mentioned. On the other hand, the content of
the tenth verse of the berakha of Shofarot — “And on the day of your happiness and at your set times…” — befits the content of
this berakha, and therefore it is acceptable as a verse for the berakha of Shofarot, despite the fact that it does not mention the
shofar.
[7] The Rosh (4:3) cites a similar explanation in the name of the Raavya to explain why the tenth verse of
the berakha of Shofarot is “And you will blow the trumpets.” Even though the shofar is not mentioned all, nevertheless “it cites
matters of conciliation and compassion.”

12 Translated by Rav Yoseif Bloch

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 Rosh Hashanah Musaf: A Call to Change Your Life

The Rosh Hashanah Musaf is the core of the service — and where we find its most iconic
prayers and resonant themes.

CANTOR MATT AXELROD

W R I T E S : 13

The Musaf (“Additional”) Service is the name of the extra section of liturgy recited during morning
services on Shabbat, festivals, and Rosh Chodesh. As the name implies, it is not typically viewed
as the centerpiece of the service. In most cases, Musaf is relatively brief, mainly consisting of
an Amidah with a Kedushah, and its text recalls how our ancestors brought animal sacrifices to the
Temple in ancient times. The text in some siddurs expresses a desire to rebuild the Temple and
reinstate sacrifice, while other versions simply acknowledge that these rituals used to be a part of
Jewish tradition. Because it is arcane, short, and comes late in the service, many synagogues
abbreviate Musaf by reciting most of the Amidah silently without a full repetition while others
omit Musaf entirely, viewing it as anachronistic, out of step with modern Judaism.

But on Rosh Hashanah and Yom Kippur, all that changes.

The Musaf service, usually more of an afterthought throughout the year, completely dominates the
High Holiday liturgy. It is long, complex, and serves as the service’s centerpiece. It is here that we
find the most iconic prayers: the cantor’s Hineni where he or she pleads to be worthy to lead the
congregation in prayer; Unetaneh Tokef, the prayer which includes the well-known and haunting
passage “Who Shall Live and Who Shall Die” and the “Great Aleinu” during which the cantor lies

13 https://www.myjewishlearning.com/article/rosh-hashanah-musaf-a-call-to-change-your-life/

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prostrate in front of the ark in utter supplication. These are moments of incredible drama and
emotion.

But that’s not all. A bit later on in the Rosh Hashanah Musaf service —perhaps after some
congregants have already left for home — we come to its heart. The most significant part of Musaf
is divided into three distinct sections: Malchuyot (God as Sovereign), Zichronot (God remembers),
and Shofarot (God and Revelation). These comprise the great themes of the holiday.

Each of these sections —Malchuyot, Zichronot and Shofarot — has an identical structure,
beginning with an introductory text followed by exactly ten Biblical verses that help to illustrate
the particular theme. These ten verses all follow the same pattern. There are three from the Torah,
three from the Writings, three from the Prophets, and then one more from the Torah—all of which
incorporate the same Hebrew roots which define that section. For instance, in the Malchuyot which
describes God as a sovereign, we read:

Adonai yimloch l’olam va’ed.

God will reign throughout all time. ( Exodus 15:18 )

Later, during Zichronot, one of the verses emotionally elicits the imagery of God as the parent of
a beloved child:

Haven yakir li Ephraim im yeled sha-a-shuim ki midei dab-ri bo zachor ez-k’renu od…

Ephraim [a metaphor for the People Israel] is a dear child to me. Even when I reproach him,
I remember him with tenderness… ( Jeremiah 31:20 )
Then in Shofarot, we recite the powerful verse:

V’hayah bayom ha-hu yi-takah b’shofar gadol…

And on that day the great shofar will be sounded… ( Isaiah 27:13 )
Finally, all three sections conclude with their own shofar blowing, punctuating each passage, and
drawing attention to its significance.

The order of the three sections is not random — it astutely captures our modern relationship with
God.

One could summarize Malchuyot (Sovereignty), Zichronot (Remembrance

and Shofarot (Revelation) as representing our collective past, present, and future.

First, in Malchuyot (Sovereignty) we look to our origins as the first monotheistic religion. Rather
than entreating multiple deities to provide for all of our needs — food, weather, fertility — we
declared that there was one true God who reigned over all aspects of life. That was an absolutely
radical notion at the time, and of course it still defines the essence of Judaism.

Then, in the Zichronot (Remembrance) verses of Musaf, we acknowledge the role that God plays
in our current lives. Certainly we view God from a greater distance than some of our ancestors —

43
there’s no longer direct divine prophecy such as we read about in the Bible. However, we trust that
even though we are far removed from that time, God remembers us today, and even more
importantly, that we too remember God. While God may be literally out of sight, God should never
be out of mind.

Finally, we come to the most provocative section, Shofarot (Revelation), which looks to our future
as a people. In Judaism, we recognize that while God was revealed to Moses on Mount Sinai, that
event did not represent the end of our relationship. In fact, God’s revelation continues each day. It
attests to the brilliance and durability of our tradition that each successive generation has not only
the ability but in fact the responsibility to interpret and internalize what it means to be Jewish. The
Torah famously tells us in Deuteronomy 30:12 : lo bashamayim hee, our law is not in heaven, but
rather here on earth where the sacred words of our ancient texts may continually be interpreted
and shaped.

What time of year could be more appropriate than the High Holidays to look anew at our
connection to God and to Judaism? Yes, the sound of the shofar calls for us to pray and reflect, but
even more vital is the message to grow and change. Judaism is the path upon which we stand. It’s
up to each generation to decide where that path leads.

44
The Musaf Prayer:14

The congregation is to Daven the Musaf prayer silently, reciting nine blessings.[2] The Chazan is
likewise to Daven with them in order to be fluent in the prayer [that he will say in the
repetition].[3] [Regarding if an individual can fulfill his obligation with hearing the repetition from
the Chazan-See Halacha 17A.[4]]

The prayer of Hineni Heani:

The Chazan of Musaf recites the prayer of Hineni Heani prior to reciting the half Kaddish that is
recited prior to the silent prayer of Musaf. Only the Chazan is to recite this prayer and not the
congregation. This prayer is said with intense concentration from the depths of the heart, and with
great accompany of tears. One is not to lengthen a great amount in this prayer in order to diminish
the interval made between the Ashrei and Kaddish that follows.[5] In some years the Rebbe said
Tehillim during this point.[6] After the recital of this prayer the Chazan then recites four verses
beginning with the word “Yadati”.[7]

A. The nine blessings of Musaf-Malchiyos; Zichronois and Shofros:[8]

Although the holiday prayer of Shabbos and Yom Tov typically contains seven blessings, three in
beginning, three in the end; and the blessing of Kedushas Hayom in the middle, nevertheless on
Rosh Hashanah the Sages instituted to recite nine blessings within Musaf of both days of Rosh
Hashanah.15

They instituted that the middle blessing of Kedushas Hayom contain the verses of
Malchiyos/Kingship. The purpose of this blessing is for one to advocate his acceptance of the yolk
of Heaven. This is then followed by the blessing of Zichronos/Remembrance, in which one recites
verses of remembrance in order to advocate a good remembrance of us before G-d. This [good
remembrance] is accomplished through the Shofar. Therefore afterwards we recite the blessing of
Shofros which includes the verses of Shofros.

B. The detailed laws of these blessings:

The order of the blessings:[9] The order of the blessings [in the order of Malchiyos; Zichronos;
Shofros] is required to be followed in order to validate the prayer. If one changed the order and
first said Zichronos or Shofros prior to Malchiyos, or Shofros prior to Zichronos, then he does not
fulfill his obligation and [must repeat the prayer].

14 https://shulchanaruchharav.com/?attachment_id=496
15 The three middle blessings are called ‫שופרות‬/‫זכרונות‬/‫מלכיות‬Kingship/Remembrance/Shofar.

45
If one omitted one of the blessings:[10] The three blessings that are recited during Musaf of Rosh
Hashanah[11], which are Malchiyos, Zichronos, and Shofros, are all required to be recited for the
prayer to be valid. [Thus if one omitted one of these blessings the prayer must be repeated.]

What to do if one does not know one of the middle blessings:[12] Based on the above, if one does
not know all of the three blessings he is not to say anything, even the blessing that he
knows.[13] [Some Poskim[14] say that this means that he should not say any of the blessings of
Malchiyos, Zichronos and Shofros and rather he is to Daven Shemoneh Esrei with simply saying
Kedushas Hayom in the middle as is done by a regular Musaf prayer. However some
Poskim[15] leave this matter in question.]

C. The verses mentioned in the blessings:[16]

There is a total of ten[17] verses from scripture recited in each one of the blessings of Malchiyos,
Zichronos and Shofros. These verses discuss the content of each particular blessing. For example,
the verse of “Shema Yisrael Hashem Elokeinu Hashem Echad” is mentioned in the blessing of
Kingship, being that it discusses the reign of G-d over the entire world.[18] Of the ten verses, the
first three verses are taken from the Bible [‫]תורה‬, the next three from the Scriptures [‫ ]כתובים‬and
the last three from Prophets [‫]נביאים‬. The concluding [tenth] verse is recited from Torah.[19]

If one skipped a verse:[20] The mentioning of ten verses is only initially required. However
Bedieved, in the event that a verse was skipped, then if one mentioned at least three verses in
Malchiyos, three verses in Zichronos and three verses in Shofros he has fulfilled his obligation. If
he mentioned less than three verses, then he does not fulfill his obligation.[21]

If one skipped all the verses:[22] If however one did not mention any verse at all and rather said “as
is written in your Torah, Kesuvim and Nevim”[23] then he has fulfilled his obligation.

Are women obligated to Daven Musaf on Rosh Hashanah?

Some Poskim[24] rule that according to all women are obligated to Daven Musaf on Rosh Hashanah
and Yom Kippur as it is a request of mercy of which also women require.

If one accidently recited Ritzei after completing the blessing of Malchiyos what the
law is?[25]

One does not fulfill his obligation.

46
 Sparks of Chassidus:

The meaning of the nine blessings:

The Musaf prayer of Rosh Hashanah contains nine blessings in order to draw down the nine Sefiros
[Chachmah through Yesod] into the Sefirah of Malchut, for the spiritual service of Rosh Hashanah
is the “construction” of Malchus. [Likkutei Torah, Naso 26a]

The meaning of Malchiyos, Zichronos, Shofros:

The blessings of Kingship, and Shofar are said in order to reveal the will of G-d to be King over
us for the following year.[27] The Remembrance blessing reminds G-d of the covenant that He
made with our ancestors. This brings about a connection between us and G-d and thus makes His
Kingship over us a possibility, as in order for one to be a King he needs to rule over a nation that
can relate to him. For example a human is not termed a King over the animals which he rules over,
rather he is termed a ruler. So too, and even more so, without us having a relation to G-d, Kingship
over us is not a possibility. Thus it is the remembrance of the covenant which makes the Kingship
possible.

The Kingship blessing arouses a desire within G-d to be a king. While the Shofar blessings bring
that desire into fruition, drawing down the Sefira of Malchus.

D. The Nusschaos of the middle blessings:

See footnote![28]

E. The mentioning of the Rosh Hashanah Sacrifices in Musaf:[29]

One must mention the sacrifices of the holiday within his Musaf prayer.[30] The custom[31] of
Ashkenazi[32] Jewry is to mention the verses of the particular Musaf sacrifice of each holiday on
that holiday.

If one omitted the sacrifices:[33] If one did not mention the sacrifices in Musaf, then if he said the
words “Naaseh Venakriv Lefanecha Kemo Shekasavta Aleinu Besorasecha” he fulfills his
obligation. [If however he did not recite the verses of the sacrifice and also omitted these words
then he must repeat the Musaf prayer.[34]]

Reading the verses from within a Siddur:[35]One is to read the verses of the Musaf sacrifice from
within the Siddur. [One is not to recite it from memory.[36]]

47
What is the law if one mentioned the wrong Musaf sacrifice in his prayer?

If he has not yet concluded the blessing then he is to retract and recite the correct set of verses. If
he has already concluded the blessing [Yom Hazikaron] then if he recited the words “Naaseh
Venakriv Lefanecha Kemo Shekasavta Aleinu Besorasecha” some Poskim[37] rule he has fulfilled
his obligation and is to continue with his prayer. However other Poskim[38] rule that he does not
fulfill his obligation. Practically we rule like the first opinion, and one is to continue with the
prayer.[39]

F. The mentioning of the Rosh Chodesh sacrifices within Musaf:[40]

One does not mention verses of the Rosh Chodesh Musaf sacrifice on [Musaf of] Rosh Hashanah
as they are already included within the wording used for the Rosh Hashanah offerings.[41] This
wording is said also on the second day of Rosh Hashanah.[42]

Reason for why we avoid explicitly mentioning Rosh Chodesh:[43] See Halacha 6C for the full
discussion on this matter

What is the law if one did not say the correct Nussach and hence Rosh
Chodesh was not included?

So long as one said the words “Milvad Olas Hachodesh” he fulfills his obligation.[44] This applies
even on the first day of Rosh Hashanah.[45] However some[46] rule that on the first day of Rosh
Hashanah one must repeat the prayer if he said Musaf instead of Musafei. Practically we are lenient
as Safek Brachos Lehakel even against majority of the Poskim.[47]

G. One who is praying Musaf without a Congregation:[48]

One who is Davening alone is not to Daven Musaf of Rosh Hashanah until three hours have passed
into the day.[49] However regarding Shacharis of Rosh Hashanah one may Daven within the first
three hours of the day even if he is Davening alone.[50] [Furthermore it is a Mitzvah Min
Hamuvchar[51] to pray at the same time as the congregation is praying in Shul[52].[53]]

[1]
Shulchan Aruch Chapter 591
[2]
Admur 591/4; Michaber 591/1

Are the nine blessings recited even by the silent prayer? Yes. [Tur; Rosh; Beis Yosef 591; Michaber 591/1 [“The congregation is
to first Daven the nine blessings silently”] Admur 591/4 [same wording as Michaber]; Kaf Hachaim 591/3] The following is the
historical background of this matter: The Tur 591 brings a dispute regarding whether the nine blessings are recited by the silent
Shemoneh Esrei of the congregation, or only by the Chazzan’s repetition. The Mahritz Geios writes that the two Yeshivos in Bavel
received that the congregation is to pray a regular seven blessing Musaf while only the Chazan recites the nine blessings, and that
so was the custom of the Geonim, Rav Nutrai Geon and Rav Amram Geon, of which in their times the congregation never Davened
a nine blessing Shemoneh Esrei. However we have received from the great Sages, Baalei Horaah, that even the congregation

48
Davens nine blessings. [Mahritz Geios ibid] The Rosh rules that one must Daven nine blessings and if he Davens seven it is a
blessing in vain. [Tur] The Beis Yosef concludes that the custom today in the entire world is like the Rosh and hence he did not
feel the need to elaborate on this subject.

[3]
Admur 591/4; Michaber 591/1

[4]
Regarding one who does not know the dialect of Musaf and is only able to come to Shul for either Musaf or Shofar blowing, he
is to come to Shul for Shofar blowing and not Musaf. [See 595/1-2]

[5]
Mateh Efraim 590/38

[6]
See Otzer Minhagei Chabad p. 128

[7]
These verses are recited as a tradition from Rabbeinu Tam. However in previous times it was said before Hamelech in Shacharis.
[Sefer Haminhagim p. 132]; The Mateh Efraim ibid states that these verses are recited in order, so the Kaddish be said over verses
of Torah.

[8]
591/1; Gemara Rosh Hashanah 32

[9]
593/1; M”A 593/4 based on Ran brought in Beis Yosef; Elya Raba 593; Gra; Chayeh Adam 142/11; M”E 593/5-6; M”B 593/5

Ruling of Rama: The Rama 593/2 states that the order of the blessings does not matter Bedieved. The above Poskim interpret this
to refer to the order of the Tekios versus the blessings, meaning if he Davened Musaf before blowing he is Yotzei. However not
regarding the order of the blessings within themselves.

Other Opinions: Some Poskim rule that the order of the blessings does not invalidate the prayer Bedieved, although initially the
proper order must be followed. [Siddur Yaavetz, brought in Kaf Hachaim 593/8]

[10]
593/2; Michaber 593/1

[11]
The Michaber ibid also adds the blessings of Yom Kippur. The Poskim explain that this refers to the Musaf Shemoneh Esrei of
Yom Kippur during the Yovel year [in future times] in which the three blessings of Malchiyos, Zichronos and Shofros were added.
[M”A 593/3; Elya Raba 593/1; Beis Yosef; Bach; Kaf Hachaim 593/1] Seemingly since this matter has no practical application
today it was omitted by Admur.

[12]
593/2; Michaber 593/1

[13]
The law by the blessings recited during the regular year:

The above law is in contrast to the blessings recited during the year of which they do not invalidate each other and hence if one
does not know all of the blessings he is to say the blessing that he knows. [Admur ibid; 104/4 in parentheses; M”A 593/2
(implication from Michaber and Braisa); Birchas Habayis 40/29; M”B 593/2] This however only applies in a case that one does
not know the blessing. If however he knows the blessing and skips it then according to all he does not fulfill his obligation. [104/4;
119/4] Furthermore, even if he recited all the blessings but recited them in the wrong order he does not fulfill his obligation. [69/1;
119/4]

Other opinions: The above ruling that by the regular year Shemoneh Esrei one may say the blessings that he knows and skip the
ones that he does not know is questioned by a number of Poskim based on the fact that everyone agrees the blessings must be said
in order and if one skipped even one blessing he does not fulfill his obligation. [Nehar Shalom 593/1; Elya Raba 593/2] The M”B
593/2 [elaborated in Biur Halacha “Zo Es Zo”] rules [after quoting the ruling of the M”A ibid] that even according to the M”A it

49
is merely not considered a blessing in vain, and he fulfills the Biblical command of prayer. However he does not fulfill the
Rabbinical obligation of Shemoneh Esrei. [brought in Kaf Hachaim 593/2] [The practical ramification would be regarding if he
must Daven a second time if a Siddur becomes available and regarding Tashlumin. According to the M”B ibid he would have to
Daven again either when a Siddur becomes available [and so rules Birchas Habayis ibid] or as Tashlumin. [See Piskeiy Teshuvos
119/3] However according to Admur ibid it seems clear that he holds one fulfills his obligation even Rabbinically if he skipped a
blessing due to lack of knowledge. One must say that Admur learns that initially the Sages instituted 18 blessings to be said only
if he knows the blessings, and whichever blessing he does not know he does not say.

How many blessings may one skip due to lack of knowledge? Vetzaruch Iyun with regards to if one only knows one of the middle
blessings or the first or last blessing, is he to say just that blessing? It is implied from the M”B ibid that one is to say even simply
one blessing, however he concludes there that it is best to proximate it to another blessing, such as Asher Yatzar. However the
Piskeiy Teshuvos 119 footnote 27 writes that regarding the first and last three blessings one must know all three blessings in order
to say one of them.

[14]
Mateh Efraim 593/1; Kaf Hachaim 593/3

[15]
P”M 593 A”A 1 leaves this matter in question [he states that it is implied that one may not Daven Shemoneh Esrei at all, and
this matter is difficult as the Mahritz Geios rules that the 9 blessings were only instituted for the Chazan’s repetition, and hence
very individual is to say seven blessings even initially.] Vetzaruch Iyun as the Tur 593 brings the Rosh that says if one recites seven
blessings he does not fulfill his obligation even Bedieved and hence it seems there is no doubt in this matter and he may not say
Musaf, unlike the other Poskim brought above. Vetzaruch Iyun Lemaaseh.

[16]
591/7-8; Michaber and Rama 591/4

Background from Admur ibid:

Must one mention verses of scripture in the blessings? Originally the three blessings of Malchiyos, Zichronos and Shofros were
not instituted to have any verses recited within them and rather this was left to the discretion of each person praying. If he decided
to say the verses then he could say it. If he decided to not say any verses then by Malchiyos he simply says “Uliolmei Ad Timloch
Bekavod Kakasuv Besorasecha, Vechen Kasuv Bedivrei Kadshecha, Vechen Nemer Al Yidei Avadecha Hanvi’im. Elokeinu
Velokei Avoseinu Meloch Al Kol Haolam Kulo etc”. The same order would then be followed by Zichronos and Shofros. All the
above was only applicable in prior times. [591/8; see Gemara R”H 32; Tur; Bach 591; unlike Rashi in the Gemara that holds the
verses must be said even Bedieved] However in today’s times it is forbidden to initially do so [to not mention the ten verses for
each of the three blessings and rather say the blessings alone]. The reason for this is because saying all ten verses has become
accepted as an obligation by all Jewry. It is therefore forbidden to change from this custom. [591/8; M”A 593/6]

How many verses to mention? If one desired to mention a verse [discussing the topic of the blessing] then he would need to initially
mention ten verses that relate to the blessing, corresponding to the ten Utterances that were said to create the world. [591/7] Thus
if he decided to recite even a single verse of Malchiyos he would need say ten verses that relate to Malchiyos. If he decided to
recite even a single verse of Zichronos he would need say ten verses that relate to Zichronos, and if he decided to recite even a
single verse of Shofros he would need say ten verses that relate to Shofros. [591/8] However this mentioning of ten verses is only
initially required. However Bedieved, in the event that a verse was skipped, then if one mentioned at least three verses in Malchiyos,
three verses in Zichronos and three verses in Shofros, saying the first verse from Torah, the second from Kesuvim and the third
from Navi, then he has fulfilled his obligation. If he mentioned less than three verses, then he does not fulfill his obligation. [591/7]

Which exact verses to mention? The choosing of the verses that relate to each blessing was not originally codified and hence was
given to the discretion of the person praying, with a few rules regarding which verse he may choose. One cannot say verses that
mention the punishments of the Jewish people [591/9; Michaber 591/5], although he could mention verses discussing punishments
given to the gentiles. [591/9; Tur and Levush] One may not say verses of Zichronos of an individual [591/10; Michaber ibid], such
as Zichra Li Elokai Letovah, Zachreiny Hashem Beritzon Amecha. [Admur ibid] Practically however, in the later generations, the
exact verses were chosen and written in the Siddurim and being that the custom is to recite these specific verses one may no longer
choose a different verse of his desire. [M”E 591/10; Kaf Hachaim 591/28]

[17]
The reason: The reason for saying ten verses is because it corresponds to the ten Utterances that were said to create the world.
[591/7] Alternatively it corresponds to the ten Halelukas of Shofar recited by David in Tehillim. Alternatively it corresponds to the

50
ten commandments. [R”H 32a; Levush] Alternatively it corresponds to the Divine name of Mah. [Kaf Hachaim 591/19 in name of
Tikkunim]

[18]
591/11; The word Echad refers to kingship, as its intent is to say that Hashem is the One and Only and there is no other
comparable to Him, and His sovereignty covers all . It is for this reason that we conclude the last verse of Malchiyos with this verse
in order to conclude with a verse from Torah. [ibid]

Saying Baruch Sheim Kevod Malchuso: One does not say Baruch Sheim Kevod Malchuso Leolam Vaed after saying the verse of
Shema Yisrael. This applies also by the Shema recited in Kedusha of Musaf. [Kneses Hagedola 2/45; Ikarei Hadaat 30/28; Kaf
Hachaim 591/27]

The verses in Shofros: Regarding the verses in Shofros, verses that mention the Teruah or Tekiah are valid. Thus one may say
“Yom Teruah Yehiyeh Lachem” and “Usikatem Bachatzotzros”, as although the verse specifics trumpets nevertheless this is
meaningless being that it also mentions the word Tekiah. It is for this reason that we conclude the last verse of Shofros with this
verse in order to conclude with a verse from Torah. [Admur 591/12; Rosh and Ran brought in Michaber 591/6] However there are
opinions that negate this practice of concluding Shofros with this verse. [brought in Michaber ibid]

[19]
591/7

If one concluded with a different verse: If one concluded with a verse from Prophets, and thus said four verses from Prophets he
has nevertheless fulfilled his obligation. [591/7; R”H 32b; M”A 591/4; Shulchan Gavoa 591/10; M”E 591/10; M”B 591/9; Kaf
Hachaim 591/22]

The reason that the verses of Kesuvim come before the verses of Nevim: There are a number of reasons recorded: 1) The verses of
Kesuvim are taken from Tehillim, and Tehillim was written by David which preceded the prophets. [Rosh; Levush; Abudarham p.
101] 2) The verses of Kesuvim are praises of Hashem and have already been fulfilled. The verses of Navi are prophecies which
have not yet been fulfilled and are hence recited at the end. [Karban Nesanel on Rosh ibid] 3) As David is a king and he thus is
given precedence to the prophets. [Abudarham 101]

[20]
591/7

[21]
What is the law if one said three verses but did not say one of each Torah Nevim and Kesuvim? The implication of the Poskim
[i.e. Admur ibid] is that he does not fulfill his obligation.

[22]
Rama 591/4 [“one fulfills his obligation”]; Admur 591/8 [that originally this was even initially permitted. Thus certainly
Bedieved it is valid]

The reason: When one recites “as is written etc” it is considered as if he mentioned all the verses required. [Levushei Serud; M”B
591/10; Kaf Hachaim 591/23]

[23]
The Rama ibid only mentions reciting “as is written in your Torah” and so rules the Tur 591, as by saying these words all the
verses of all Tanach are included [Levushei Serud 591]. However Admur ibid mentions the above Nussach of Torah, Kesuvim and
Nevim. So rules also Riaz brought in Kneses Hagedola; M”A 591/5; Erech Hashulchan 591/2 in name of many Poskim [brought
in Kaf Hachaim 591/24] The reason for this is because we want for it to be considered that we mentioned all of the verses of Torah,
Kesuvim and Nevim. [Levushei Serud ibid] To note however that Admur is referring to the Lechatchila method of the original
times, while the Rama is referring to Bedieved, as will be explained next.

Practically what is the law if one only said, “as is written in your Torah”? According to the Rama and Tur ibid one certainly fulfills
his obligation. However according to the M”A ibid it implies that one does not fulfill his obligation [as the M”A ibid comments on
the Rama]. However from Admur one cannot infer anything as Admur does not discuss the law of Bedieved, as explained above.

[24]
Hisorerus Teshuvah 3/66

51
[25]
Pachad Yitzchak; Ikarei Hadaat 30/34; Kaf Hachaim 591/4

[26]
Chayeh Adam 28/17; Shalmei Tzibbur 308b; Alef Hamagen 582/36; Kaf Hachaim 582/44 [The Poskim ibid debate this matter
with regards to the blessing of Malchiyos, as the words “Melech Al Kol Haaretz” is integral to that blessing. Nevertheless they
conclude one fulfills his obligation.]

[27]
The Sages state that Hashem said to the Jewish people “Say before Me verses of Kingship, in order to make Me a king over
you.”‘ This means that by reciting verses of kingship we influence G-d to delight in us and desire to be our King. What is the
connection between the verses of kingship and making Hashem King over us? This can be compared to a Torah scholar explaining
his opinion and citing Torah sources so that that his words be convincing. Similarly, here we ask G-d to desire kingship; and for
the request to be accepted, we cite precedents from the Torah-as these verses are introduced in the liturgy itself “And in your Torah
it is written, saying”. [Siddur im Dach, p. 238]

[28]
Why do we not mention “Ein Anu Yecholim Laalos Veliros Lefanecha” in Musaf Shemoneh Esrei? On Rosh Hashanah and
Yom Kippur we do not mention the phrase of “Ein Anu Yecholim Laalos” as the Mitzvah of Reiyah only applies during the Shalosh
Regalim. [582/10]

Nussach of the verse “Veakeidas Yitzchak Lezaro: Some are particular to recite “Veakeidas Yitzchak Lezaro Shel Yaakov Hayom
Tizkor” in order to exclude Eisav from within the word “Zaro”. [591/12; Mahril; Taz 593/3 in name of Ramak; M”A 591/8]
However the old original Nussach is “…Lezaro Tizkor”. There are opinions [Rivash 38; and so rules Michaber 591/7 brought in
Admur ibid] that say one may not swerve from this Nussach [and if one does so he is changing the dialect of the Sages and is
making a mistake-Michaber ibid]. The reason is because although one says Lezaro Tizkor, Eisav is not included as it states, “And
to you and your children I will give all these lands” and Eisav was not given anything. From this we see that Eisav was not included
within the seed of Yitzchak at all. [Admur ibid; Levush] Furthermore by saying “Shel Yaakov” one is detracting from the blessing
as it implies that the merit of Yitzchak does not suffice. [Rivash ibid; Ruach Chaim 591/13; Yifei Laleiv 2/5] Practically the first
opinion is the main opinion as during the prayers of the High Holidays one must explicitly mention what he is asking in a way that
there is no room for doubt in the request, as was explained in 582/7. [Admur ibid; Taz ibid; Derech Hachaim; M”B 591/12] Many
other Poskim however rule like the Michaber ibid. [Implication of Rama in Darkei Moshe 591/1; Yeshuos Yaakov; Shevus Yaakov
3/43; Shieilas Yaavetz 1/144; Shaareiy Teshuvah 591/4; Gra; Chayeh Adam 199/8; M”E 191/11 [that so is custom]; Kaf Hachaim
591/31] Practically in the Siddur Admur writes only Zaro as rules the Michaber and thus is the Chabad custom. Bedieved according
to all one fulfills his obligation even if he said the Nussach of Shel Yaakov. [M”A 591/8; Elya Raba 591/12; Shulchan Gavoa
591/16; Chayeh Adam ibid; M”E ibid; M”B 591/12; Kaf Hachaim 591/32]

The Nussach of the blessing of Shofros on Shabbos Rosh Hashanah: See Kaf Hachaim 591/26 for a discussion in Poskim in whether
the word “Hayom” is recited. In the Nussach of Admur the word Hayom is omitted even when Rosh Hashanah falls during the
week.

Saying Hayom Haras Olam in the silent Shemoneh Esrei: According to the Ashkenazi custom the phrase of Veochila and Hayom
Haras Olam is not recited during the private prayer and is rather only recited by the Chazan’s repetition. [Tur 591; Bach 591; See
Rama 591/7; Tur; Nussach in Siddur Admur; Shaar Hakolel 43/7] However according to the Rambam and Nussach Sefarad, Hayom
Haras Olam is recited even in the private Shemoneh Esrei [even if the Shofar is not sounded]. [Bach ibid; Beis Yosef 591; Kneses
Hagedola 591/7; M”E 591/13; See Otzer Minhagei Chabad p. 329] However Veochila is not said by the silent prayer according to
all. [Mamar Mordechai 591/8; Kaf Hachaim 591/33] The Chabad custom is not to recite Hayom Haras Olam in the silent prayer
even though Tekios are sounded during the silent prayer of Musaf. [Nussach in Siddur Admur] However some Poskim rule that if
Tekios are sounded in the silent prayer then even according to Ashkenazi custom “Hayom Haras Olam” is to be recited. [Kaf
Hachaim 592/2; 592/7]

Saying Hayom Haras Olam on Shabbos: The paragraph of Hayom Haras Olam is recited even on Shabbos. [Admur 592/6; Rama
592/1; Rashbatz 3/290 and 309; Birkeiy Yosef 591/5; Shaareiy Teshuvah 591/6; Machzor Chabad] However the paragraph of
Areshes Sifaseinu is omitted on Shabbos. [Admur ibid; Rama ibid; Machzor Chabad]

Nussach Viein Lefareish Ilum Shemecha: One is to say “Viein Lefareish Ilum Shemecha” and not “Viein Pirush Leilum Shimecha”
as in truth there is a Pirush for His hidden name. [591/15; Tashbatz; M”A 591/9; Elya Raba 592/1]

[29]
591/5 and 488/8; Michaber and Rama 591/2

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Background of Admur ibid

“One must mention the verses discussing the Musaf sacrifice in every Musaf prayer. This applies to Shabbos, Rosh Chodesh, Yom
Tov, Rosh Hashanah, and Yom Kippur. The reason for this is because the mentioning of the Karbanos is considered in place of
bringing the actual sacrifice. [However one does not need to mention the particular type and number of sacrifices offered on that
holiday. Thus] if one mentioned “Naaseh Venakriv Lefanecha Kemo Shekasavta Aleinu Besorasecha” [“the sacrifices that are
mentioned in scripture for this holiday”] he fulfills his obligation and is no longer required to mention the particular verses of the
sacrifices. For this reason the custom of Sephardic Jewry is specifically not to mention the verses of the Musaf sacrifice [Michaber
ibid; Rabbeinu Yerucham] with exception to Shabbos and Rosh Chodesh, in which case people are familiar with verses and will
not come to make a mistake. However by the other Holidays [i.e. all Shalosh Regalim, R”H and Yom Kippur-488/8] one does not
say the verses of the Musaf sacrifice as they suspect one may come to make a mistake in the prayer and it will confuse him during
his prayer. [Tur; Taz 591/1] Nevertheless, in these countries [Ashkenazi Jewry] they do not suspect of this mistake, and they are
accustomed to mention the particular Musaf sacrifices even on Yom Tov [of Shalosh Regalim, Rosh Hashanah, and Yom Kippur-
488/8].” [Admur 591/5; Rama ibid]

Alternative reason behind Sefaradic custom: Alternatively the reason the custom of Sefarad is to omit the verses by other holidays
is because the verses were already read in the Torah as Maftir. However on Shabbos the verses of the Musaf sacrifice are not read
from the Torah. Likewise on Rosh Chodesh, although the verses are read, they are read together with other verses and hence did
not receive their due honor. [Shulchan Gavoa 488/10; Kaf Hachaim 591/7]

[30]
The reason for this is because the mentioning of the Karbanos is considered in place of bringing the actual sacrifice. [ibid]

[31]
However from the letter of the law simply mentioning “the sacrifices that are mentioned in scripture for this holiday” suffices,
as explained in the background.

[32]
However Sefardic Jewry only mention the particular sacrifices in Musaf of Shabbos and Rosh Chodesh. [see background]

[33]
Admur 591/5; 488/8

Other Opinions: The Tur writes in the name of Rabbeinu Tam that if the particular verses were not recited one does not fulfill his
obligation

[34]
Implication of Admur ibid;

[35]
488/8

[36]
As ruled in 49/1 [Admur there rules that it is forbidden to recite verses of Torah by heart unless the verses are fluent on the lips
of the masses.]

[37]
Chayeh Adam brought in M”B 488/13

[38]
Shoel Umeishiv Mahadurah Daled 2/108; Lehoros Nasan 8/27

[39]
M”B 108/38; 488/13; Sheivet Halevy 4/63; Piskeiy Teshuvos 488/2; See Betzeil Hachochmah 2/68; Teshuvos Vehanhagos
1/388

[40]
591/5; Rama 591/2

[41]
[The Olah offerings of Rosh Chadash] is included within the words “Milvad Olas Hachodesh etc” as in these words are included
all the Olos of Musaf Rosh Chodesh. [Likewise regarding the Rosh Chodesh Chatas offering] in order to include the goat offering,

53
which is the Chatas of Rosh Chodesh, we say “Ushinei Seirim Lechaper”. [Admur ibid; Rama ibid; This refers to the Chatas of
Rosh Hashanah and the Chatas of Rosh Chodesh-Taz 591/2] Likewise in order to include the Musaf offering of Rosh Chodesh we
say “Musafei Yom Hazikaron” in the plural tense, as also Rosh Chodesh is called Zikaron, as explained in 582/9. [Admur ibid;
Rama ibid; Michaber 591/3; See M”A 591/2 and Elya Raba 591/5 regarding the seeming repetition of the Rama.]

[42]
Admur ibid; Michaber 591/3

The reason: The wording of “Musafei” and “Ushinei Seirei” is also said on the second day of Rosh Hashanah, which is not Rosh
Chodesh. The reason for this is in order to prevent people from belittling the second day of Rosh Hashanah under the claim that it
is in truth the second day of the month and is not Rosh Hashanah. [Admur ibid; M”A 591/3; Levushei Serud; P”M 591 A”A 3;
M”B 591/6] Alternatively the reason is because at times even in Jerusalem Rosh Hashanah [and Rosh Chodesh Tishrei] was two
days, as explained in chapter 201. Therefore it is proper that we mention the Rosh Chodesh sacrifice also on the second day.
[Birkeiy Yosef 593/3; Shaareiy Teshuvah 593/7; Kaf Hachaim 593/17]

Other opinions: Some Poskim rule that on the second day one does not mention the Nussach that includes Rosh Chodesh. [Kol Bo
brought in Beis Yosef 591; Mabit 1/46; Halachos Ketanos 2/222]

[43]
The Halacha above only explains how we fulfill our obligation of mentioning the Rosh Chodesh sacrifices in the current
Nussach that we read. It however does not explain why we avoid explicitly mentioning the Rosh Chodesh sacrifice and rather
suffice with it being included in other words. In Admur 591/6 two reasons are recorded as for why this is avoided. [To note that
the question here regarding mentioning the Musafim of Rosh Chodesh in the Davening is applicable also according to the Sefaradi
custom not to mention the verses of the Karbanos in Musaf, as by Rosh Chodesh even the Sefardim are accustomed to mention the
verses.]

[44]
Derech Hachaim brought in Kaf Hachaim 591/15; Erech Hashulchan 591/1; Ruach Chaim 621/1

[45]
Erech Hashulchan ibid; Ruach Chaim ibid

[46]
Implication of Halachos Ketanos 2/222; Beis Yehuda 107; See Kaf Hachaim 591/18

[47]
Kaf Hachaim ibid

[48]
591/13; Michaber 591/8; Tur 591; Gemara Avoda Zara 4b

[49]
The reason: The reason for this is because during the Musaf prayer one recites the blessings of Malchiyos, Zichronos and
Shofros, and he is thus to worry that perhaps the supernal courts will investigate his actions and his prayer will be denied. The
reason for this worry specifically by the first three hours of the day is because within the first three hours of the day G-D does not
judge beyond the letter of the law, as during this time He learns His Torah which is called Truth [and thus judges’ people in
accordance with Truth]. However after three hours into the day He judges the entire world and once He sees that the world cannot
up stand to His judgment He therefore judges them in a manner of above the letter of the law, and the individual’s prayer will not
be differed. [ibid] [Now although one may Daven Shacharis of a weekday within the first three hours due that there is a congregation
Davening during this time, and hence his prayer will be accepted with the congregation nevertheless this is not the case for Musaf]
as since one can Daven Musaf throughout any time of the day therefore some congregations Daven early while others Daven later.
Therefore one must suspect that perhaps at the time that he is Davening Musaf there is no congregation in the world that is Davening
Musaf, and his prayer will hence be denied. [591/14]

Musaf of other Holidays: The above law is only regarding Musaf of Rosh Hashanah. However regarding praying Musaf of other
Holidays there is no limitation, as it is merely a story of the sacrifices and hence even if he Davens alone [within the first three
hours] they will not investigate his actions. [591/14; Rashi Avoda Zara ibid; Shulchan Gavoa 591/19]

[50]
591/4 based on Rashi ibid as is understood by the M”A 591/9

54
The reason: As it is merely a praise of Hashem [and not requests from G-d] and hence even if he Davens alone [within the first
three hours] they will not investigate his actions. [591/14]

The Shacharis prayer of a weekday: Regarding a regular weekday Shacharis prayer, although the weekday prayer contains personal
requests from G-d [to bestow blessing in health, livelihood as well as all matters of life] and there is thus worry that the supernal
tribunal will investigate his actions, nevertheless since it is most likely that there is a congregation that is praying at the same time
as him, as the time for Shacharis is in the morning, therefore his prayer will be accepted together with the prayer of the congregation,
as Hashem never despises the prayer of the public as the verse states “Hen Keil Kabir Lo Yimas”. For this reason one is to beware
in the summer not to Daven Shacharis of the weekday in the first hour of the day, as certainly there is no congregation that is
Davening at this time in today’s times. Likewise in the winter one is not to delay the private prayer more than two hours into the
day, as certainly all the communities have already prayed, and an individual must hence beware not to Daven during the third hour.
[591/14]

Other Opinions: Some Poskim rule that even Shacharis of Rosh Hashanah is to be initially prayed within the first hour of the day,
as that is when most communities are Davening. If he did not Daven in the first hour he is to do so in the second hour. He is
however to avoid doing so in the third hour as that is a time that G-d’s wrath is revealed. [M”A 591/9; Elya Raba 591/13; Yeshuos
Yaakov; Kaf Hachaim 591/35]

[51]
This is not an obligation but rather a mere extra Mitzvah. Hence if one desires to pray prior to the congregation’s prayer he may
do so. [90/11]

[52]
The reason: As this is considered an auspicious time above which as result of his prayers are not repelled [90/11], as also when
praying simultaneously to a Minyan, even if not in the same building, on its G-d it says, “I will not repel their prayer”. [591/14]
Nevertheless this prayer is not accepted above to the same extent as is prayer of a Minyan within a Shul. [90/11]

[53]
90/11; Kaf Hachaim 591/35

55
 Is There a Mitzva to Rejoice on Rosh Hashana?

Rabbi Chaim Jachter writes:16

The Torah (Devarim 16:14) commands us to rejoice on Yom Tov, “Vesamachta
Bechagecha.” In this issue, we will explore the question of whether there is a Mitzva to
experience Simcha on Rosh Hashana or not. This is a challenging question, since on one hand
we are terrified of the fact that Hashem is judging us on this day but, on the other hand, the
Ashkenazic custom to greet each other with wishes for a “Gut Yom Tov” on Rosh Hashana might
indicate that there is a Mitzva to rejoice on Rosh Hashana. We will see how the traditional
authorities grappled with this question. Our discussion will be based on an essay written by Rav
Betzalel Zolti (who served as the chief rabbi of Jerusalem) on this topic (Mishnat Yaavetz Orach
Chaim 50). We will present the dispute between the Rishonim about this point, an analytical
basis for this dispute, five ramifications of the dispute, a possible proof for one side of the
dispute, and a somewhat new analysis of the dispute.

The Dispute – Rambam vs. Hagahot Maimoniot

There are at least two passages in the Rambam that demonstrate that the Rambam believes that
there is a Mitzva of Simcha on Yom Tov. In Hilchot Chanukah 3:6, the Rambam explains why
we do not recite Hallel on Rosh Hashana (or Yom Kippur). He explains “these are days of
Teshuva, awe, and fear and not days of excessive joy.” Accordingly, although Rosh Hashana is
not a day of excessive joy, it is a day on which there is some measure of joy. Moreover, the
Rambam writes (Hilchot Yom Tov 6:17), “The seven days of Pesach and eight days of
Sukkot along with the other Yamim Tovim are all forbidden to have fasts and eulogies occur on
them; and one must be happy and joyful on these days.” The “other Yamim Tovim” must refer
to Shavuot and Rosh Hashana. The Rambam (ibid. 6:18) writes that Simcha includes the eating
of meat and drinking of wine.

On the other hand, the Magen Avraham (introduction to chapter 597) cites the Hagahot
Maimoniyot who writes that one should not eat meat or drink wine on Rosh Hashana. This
authority must believe that there is no Mitzva to rejoice on Rosh Hashana, because part of the
Mitzva of rejoicing on a Yom Tov is eating meat and drinking wine (see Pesachim 109a).

Analysis of the Dispute

Rav Zolti explains this debate. He writes that the debate emerges from a dispute regarding the
fundamental nature and scope of the Mitzva of Simcha on Yom Tov. Tosafot (Moed Katan 14b
s.v. Asei Deyachid) associates the Torah obligation to rejoice on Yom Tov with the consumption
of Korbanot (Shalmei Simcha) that are offered as part of the Mitzva of Aliya Leregel that we are
obligated to perform on the Shalosh Regalim. In the absence of the offering of the Shalmei
Simcha, the Mitzva of Simcha is merely rabbinic in nature. According to Tosafot, argues Rav

16 https://www.koltorah.org/halachah/is-there-a-mitzva-to-rejoice-on-rosh-hashana-by-rabbi-chaim-jachter

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Zolti, the scope of the obligation to rejoice on Yom Tov cannot apply on Rosh Hashana, since
there is no obligation to offer Shalmei Simcha on Rosh Hashana.

The Rambam, however, believes that the biblical obligation to engage in Simcha extends beyond
the obligation to offer and consume Shalmei Simcha. The Rambam (Hilchot Yom Tov 6:17-18)
writes:

A person is obligated to be happy on these days, he, his children, his wife, his grandchildren,
and all those who have joined his family, as the Torah states, “and you shall rejoice on your
holiday.” Even though the Torah is referring to the obligation to offer and consume Korban
Shelamim (the Shalmei Simcha), included in this obligation to rejoice is for a person and his
entire family to rejoice in the manner that is appropriate for him. How is this practiced? One
distributes parched grain, nuts, and delicacies to the children. One purchases, depending on what
he can afford, clothes and beautiful jewelry for the women in the family. The men eat meat and
drink wine, as there is no rejoicing without meat and wine.

We see that the Rambam believes that the Torah obligation of Simcha on Yom Tov extend
beyond offering and eating the Shalmei Simcha. Thus, according to the Rambam, the obligation
to rejoice can encompass Rosh Hashana even though Shalmei Simcha are not offered on this
holiday.

Five Ramifications of the Dispute

The dispute between Tosafot and the Rambam has at least five significant ramifications. One is
whether it is permissible to fast on Yom Tov. The Shulchan Aruch (O.C. 597:1) writes, “we eat,
drink, and rejoice on Rosh Hashana and we do not fast.” The Rama (ibid. 597:3) cites the
opinion of the Terumat Hadeshen (number 245) that it is a Mitzva to fast on Rosh
Hashana. Moreover, the Taz (ibid. 597:1) cites the Kol Bo who notes that some authorities
believe that one should fast on Rosh Hashana. The Magen Avraham (597:3) cautions, though,
that all agree that it is forbidden to fast during the night of Rosh Hashana. The Shulchan Aruch
clearly adopts the approach that there is a Mitzva to rejoice on Rosh Hashana and thus one should
not fast on Rosh Hashana. The authorities that permit or encourage fasting on Rosh Hashana
seem to believe that there is no Mitzva to rejoice on Rosh Hashana.

A second ramification regards a dispute that is recorded by the Rosh towards the conclusion of
his commentary to Masechet Rosh Hashana. The argument is whether the phrase “Vatitein Lanu
Moadim Lesimcha Chagim Uzmanim Lesasson et Yom Hazikaron Hazeh” (“and You have given
us holidays on which we rejoice, festivals and times for jubilation, this day of remembrance”)
should be incorporated into the Tefillah and Kiddush of Rosh Hashana. Only if one believes
that there is a Mitzva to rejoice on Rosh Hashana is the phrase of Moadim Lesimcha relevant.

57
A third ramification might be the dispute whether to say the prayer of Tzidkatcha Tzedek at
Mincha when Rosh Hashana falls on Shabbat. Sephardim follow the opinion of the Shulchan
Aruch (O.C. 598) that one should recite Tzidkatcha, and Ashkenazim follow the opinion of the
Rama (ibid.) that it should be omitted. The Rama believes that since Rosh Hashana is a Yom
Tov it should be omitted just as it is omitted on any other festive occasion. Similarly, we have
mentioned the Ashkenazic practice to greet others on Rosh Hashana by saying “Gut Yom Tov,”
which signifies that Ashkenazic tradition accepts Rosh Hashana as a day of rejoicing. The
Shulchan Aruch does not subscribe to this approach. We should take notice that the Shulchan
Aruch and the Rama appear to contradict their aforementioned ruling regarding fasting on Rosh
Hashana.

A fourth ramification might be the dispute recorded in the Mishna (Moed Katan 19a) whether
Rosh Hashana cancels the Shiva and Shloshim mourning periods. The reason why Yom Tov
cancels Shiva and Shloshim is that the Mitzva of Simchat Yom Tov and Aveilut are utterly
incompatible (see Moed Katan 14b). The opinion that believes that Rosh Hashana does not
cancel Shiva or Shloshim apparently believes that there is no Mitzva of Simcha on Rosh Hashana
and thus mourning is appropriate on Rosh Hashana. The Shulchan Aruch (Yoreh Deah 399:6)
rules that Rosh Hashana does cancel Shiva and Shloshim observances.

I heard from Rav Yosef Dov Soloveitchik (in a Shiur he delivered at Yeshiva University in
September 1985) that a fifth ramification might be the question debated in the Gemara (Rosh
Hashana 26b) regarding the shape of the Shofar that we blow on Rosh Hashana. One opinion
believes that the Shofar should be bent (which is the accepted view) since the more one is bent
(i.e. subservient to the Creator) on Rosh Hashana the better. The other opinion believes that the
more upright (i.e. confident) one is during Rosh Hashana the better. Rav Soloveitchik suggested
that the opinion that one should be confident on Rosh Hashana is more compatible with the
opinion that there is a Mitzva to rejoice on Yom Tov.

A Proof that There is a Mitzva to Rejoice on Rosh Hashana

Rav Zolti marshals a passage from Berachot 49a to support the Rambam’s view that there is a
Mitzva of Simcha on Rosh Hashana. The Gemara presents the formulas to recite on Shabbat
and Yom Tov if one forgot to recite the appropriate addition in Birchat Hamazon for Shabbat
and Yom Tov and realized the error immediately after completing the Beracha of Bonei
Yerushalayim. The formula for Shabbat notes that Shabbat is designated for Menucha, the
formula for Yom Tov notes that Yom Tov is intended for rejoicing, and the formula for Rosh
Chodesh notes that the day is for remembering. Rav Zolti observes that the fact that there is no
separate formula for Rosh Hashana indicates that Chazal regard Rosh Hashana to be included
with other Yamim Tovim in the Mitzva of Simcha. The fact that we accept the opinion that Rosh
Hashana cancels Shiva and Shloshim also demonstrates that there is an element of Simcha on
Rosh Hashana.

Rav Zolti defends the authorities that believe that there is no Mitzva of Simcha on Rosh Hashana
by saying that these authorities must concede that there is some degree of rejoicing on Rosh
Hashana. We have mentioned that the Magen Avraham asserts that all agree that one may not

58
fast during the night of Rosh Hashana. Rav Zolti explains that this is because all agree that there
must be some element of rejoicing on Rosh Hashana. One might add that all agree that there is
muted joy on Rosh Hashana as demonstrated by our omission of Hallel on Rosh Hashana, our
practice to use a bent Shofar, and the Sephardic practice to recite Tzidkatcha when Rosh Hashana
occurs on Shabbat. Thus, we have significantly narrowed the gap between the opinions that we
cited at the beginning of our essay. It seems that the dispute is not a broad one but a matter of
emphasis, namely, to what extent is the Simchat Yom Tov muted on Rosh Hashana, for example,
that we might tolerate or even encourage fasting on Rosh Hashana or describe the day as a time
of joy.

Conclusion

It seems to be accepted that there is a Mitzva to rejoice on Rosh Hashana. Similarly, it is

accepted that the Simchat Yom Tov of Rosh Hashana is diminished because our fear of God’s
judgment. However, Rishonim seem to dispute to what extent is the Simcha on Rosh Hashana
diminished by our fear of God’s judgment. Let us pray that Hashem will judge all individuals,
the Jewish People, and the world favorably this Rosh Hashana.

59